Children Of The Ghetto

A Study of a Peculiar People

Israel Zangwill, J. A. Hammerton

• Publisher: Read & Co. Classics
• Year: 2016
• Print ISBN: 9781445556406
• eBook ISBN: 9781446060056
• Subtopic: Modern British History

"The Children of the Ghetto" is a 1892 novel by British author Israel Zangwill (1864–1926). The first book in Zangwill's "of the Ghetto" books, which offers an insight into the generation of Jewish immigrants caught between the ghetto and modern British life in the late nineteenth century. When first published this book brought him instant international fame. A fascinating and thought-provoking novel not to be missed by those who have read and enjoyed other works in Zangwill's "of the Ghetto" series. Zangwill was a leading figure in cultural Zionism during the 19th century, as well as close friend of father of modern political Zionism, Theodor Herzl. In later life, he renounced the seeking of a Jewish homeland in Palestine. Other notable works by this author include: "Dreamers of the Ghetto" (1898) and "Ghetto Tragedies" (1899). Highly recommended for fans and collectors of Zangwill's seminal literature. This classic work is being republished now in a new edition complete with an introductory chapter from "English Humourists of To-Day" by J. A. Hammerton.

BOOK I

CHILDREN OF THE GHETTO

CHAPTER I

THE BREAD OF AFFLICTION

A dead and gone wag called the street "Fashion Street," and most of the people who live in it do not even see the joke. If it could exchange names with "Rotten Row," both places would be more appropriately designated. It is a dull, squalid, narrow thoroughfare in the East End of London, connecting Spitalfields with Whitechapel, and branching off in blind alleys. In the days when little Esther Ansell trudged its unclean pavements, its extremities were within earshot of the blasphemies from some of the vilest quarters and filthiest rookeries in the capital of the civilized world. Some of these clotted spiders'-webs have since been swept away by the besom of the social reformer, and the spiders have scurried off into darker crannies.

There were the conventional touches about the London street-picture, as Esther Ansell sped through the freezing mist of the December evening, with a pitcher in her hand, looking in her oriental coloring like a miniature of Rebecca going to the well. A female street-singer, with a trail of infants of dubious maternity, troubled the air with a piercing melody; a pair of slatterns with arms a-kimbo reviled each other's relatives; a drunkard lurched along, babbling amiably; an organ-grinder, blue-nosed as his monkey, set some ragged children jigging under the watery rays of a street-lamp. Esther drew her little plaid shawl tightly around her, and ran on without heeding these familiar details, her chilled feet absorbing the damp of the murky pavement through the worn soles of her cumbrous boots. They were masculine boots, kicked off by some intoxicated tramp and picked up by Esther's father. Moses Ansell had a habit of lighting on windfalls, due, perhaps, to his meek manner of walking with bent head, as though literally bowed beneath the yoke of the Captivity. Providence rewarded him for his humility by occasional treasure-trove. Esther had received a pair of new boots from her school a week before, and the substitution, of the tramp's foot-gear for her own resulted in a net profit of half-a-crown, and kept Esther's little brothers and sisters in bread for a week. At school, under her teacher's eye, Esther was very unobtrusive about the feet for the next fortnight, but as the fear of being found out died away, even her rather morbid conscience condoned the deception in view of the stomachic gain.

They gave away bread and milk at the school, too, but Esther and her brothers and sisters never took either, for fear of being thought in want of them. The superiority of a class-mate is hard to bear, and a high-spirited child will not easily acknowledge starvation in presence of a roomful of purse-proud urchins, some of them able to spend a farthing a day on pure luxuries. Moses Ansell would have been grieved had he known his children were refusing the bread he could not give them. Trade was slack in the sweating dens, and Moses, who had always lived from hand to mouth, had latterly held less than ever between the one and the other. He had applied for help to the Jewish Board of Guardians, but red-tape rarely unwinds as quickly as hunger coils itself; moreover, Moses was an old offender in poverty at the Court of Charity. But there was one species of alms which Moses could not be denied, and the existence of which Esther could not conceal from him as she concealed that of the eleemosynary breakfasts at the school. For it was known to all men that soup and bread were to be had for the asking thrice a week at the Institution in Fashion Street, and in the Ansell household the opening of the soup-kitchen was looked forward to as the dawn of a golden age, when it would be impossible to pass more than one day without bread. The vaguely-remembered smell of the soup threw a poetic fragrance over the coming winter. Every year since Esther's mother had died, the child had been sent to fetch home the provender, for Moses, who was the only other available member of the family, was always busy praying when he had nothing better to do. And so to-night Esther fared to the kitchen, with her red pitcher, passing in her childish eagerness numerous women shuffling along on the same errand, and bearing uncouth tin cans supplied by the institution. An individualistic instinct of cleanliness made Esther prefer the family pitcher. To-day this liberty of choice has been taken away, and the regulation can, numbered and stamped, serves as a soup-ticket. There was quite a crowd of applicants outside the stable-like doors of the kitchen when Esther arrived, a few with well-lined stomachs, perhaps, but the majority famished and shivering. The feminine element swamped the rest, but there were about a dozen men and a few children among the group, most of the men scarce taller than the children—strange, stunted, swarthy, hairy creatures, with muddy complexions illumined by black, twinkling eyes. A few were of imposing stature, wearing coarse, dusty felt hats or peaked caps, with shaggy beards or faded scarfs around their throats. Here and there, too, was a woman of comely face and figure, but for the most part it was a collection of crones, prematurely aged, with weird, wan, old-world features, slip-shod and draggle-tailed, their heads bare, or covered with dingy shawls in lieu of bonnets—red shawls, gray shawls, brick-dust shawls, mud-colored shawls. Yet there was an indefinable touch of romance and pathos about the tawdriness and witch-like ugliness, and an underlying identity about the crowd of Polish, Russian, German, Dutch Jewesses, mutually apathetic, and pressing forwards. Some of them had infants at their bare breasts, who drowsed quietly with intervals of ululation. The women devoid of shawls had nothing around their necks to protect them from the cold, the dusky throats were exposed, and sometimes even the first hooks and eyes of the bodice were unnecessarily undone. The majority wore cheap earrings and black wigs with preternaturally polished hair; where there was no wig, the hair was touzled.

At half-past five the stable-doors were thrown open, and the crowd pressed through a long, narrow white-washed stone corridor into a barn-like compartment, with a white-washed ceiling traversed by wooden beams. Within this compartment, and leaving but a narrow, circumscribing border, was a sort of cattle-pen, into which the paupers crushed, awaiting amid discomfort and universal jabber the divine moment. The single jet of gas-light depending from the ceiling flared upon the strange simian faces, and touched them into a grotesque picturesqueness that would have delighted Doré.

They felt hungry, these picturesque people; their near and dear ones were hungering at home. Voluptuously savoring in imagination the operation of the soup, they forgot its operation as a dole in aid of wages; were unconscious of the grave economical possibilities of pauperization and the rest, and quite willing to swallow their independence with the soup. Even Esther, who had read much, and was sensitive, accepted unquestioningly the theory of the universe that was held by most people about her, that human beings were distinguished from animals in having to toil terribly for a meagre crust, but that their lot was lightened by the existence of a small and semi-divine class called Takeefim, or rich people, who gave away what they didn't want. How these rich people came to be, Esther did not inquire; they were as much a part of the constitution of things as clouds and horses. The semi-celestial variety was rarely to be met with. It lived far away from the Ghetto, and a small family of it was said to occupy a whole house. Representatives of it, clad in rustling silks or impressive broad-cloth, and ra...

Table of contents

• Israel Zangwill
• PREFACE
• PROEM
• BOOK I
• BOOK II
• GLOSSARY