Chapter I

I MADE it my business to visit a well-known Hebrew book-store on Canal Street. I asked for Tevkin’s works. It appeared that before he emigrated to America he had published three small volumes of verse and prose, that they had once aroused much interest, but that they were now practically out of print. I tried two other stores, with the same result. I was referred to the Astor Library, whose Hebrew department was becoming one of the richest in the world. Sitting down in a public library to read a book seemed to be an undignified proceeding for a manufacturer to engage in, but my curiosity was beyond considerations of this sort. Whenever I thought of Miss Tevkin I beheld the image of those three books—the only things related to her with which I was able to come in contact

Finally, on a Saturday afternoon, I found myself at one of the green tables of Astor Library. I was reading poetry written in the holy tongue, a language I had not used for more than eighteen years

Two of Tevkin’s three little volumes were made up of poetry, while the third consisted of brief essays, prose, poems, "meditations," and epigrams. I came across a "meditation" entitled "My Children," and took it up eagerly. It contained but three sentences: "My children love me, yet my heart is hungry. They are mine, yet they are strangers. I am homesick for them even when I clasp them to my bosom."

The next "meditation," on the same page, had the word "Poetry" for its head-line

"The children of Israel have been pent up in cities," it ran. "The stuffy synagogue has been field and forest to them. But then there is more beauty in a heaven visioned by a congregation of worshipers than in the bluest heaven sung by the minstrel of landscapes. They are not worshipers. They are poets. It is not God they are speaking to. It is a sublime image. It is not their Creator. It is their poetic creation."

Several of the poems were dedicated to Doctor Rachaeles, and of these one of two stanzas seemed to contain a timid allusion to Tevkin’s love for his daughter. Here it is in prosaic English: "Saith Koheleth, the son of David: ’All the rivers run into the sea, yet the sea is not full.’ Ah! the rivers are flowing and flowing, yet they are full as ever. And my lips are speaking and speaking, yet my heart is full as ever

"Behold! The brook is murmuring and murmuring, but I know not of what. My heart is yearning and yearning, and I know not of what. I cherish the murmur of the brook. I cherish the pang of my lonely heart."

The following lines, which were also dedicated to Doctor Rachaeles and which were entitled "Night," betray a similar mood, perhaps, without distinctly referring to the poet’s yearnings

"Hush! the night is speaking. Each twinkle of a star is a word from the world beyond. It is the language of men who were once here, but are no more.

A thousand generations of departed souls are speaking to us in words of twinkling stars. I seem to be one of them. I hear my own ghost whispering to me: ’Alas!’ it says, ’Alas!’"

The three volumes were full of Biblical quaintness, and my estrangement from the language only added to the bizarre effect of its terse grammatical construction. I read a number of the poems, and several of the things in the prose volume. His Hebrew is truly marvelous, and much of the strength and charm of his message is bound up in it. As I read his poetry or prose I seemed to be listening to Jeremiah or Isaiah. The rhythm of his lines is not the only thing that is lost in my translation. There is a prehistoric vigor and a mystic beauty to them which elude the English at my command. To be sure, every word I read in his three little volumes was tinged with the fact that the author was the father of the girl who had cast her spell over me.

But then the thought that she had grown up in the house of the man who had written these lines intensified the glow of her nimbus

As I returned the books to the official in charge of the Hebrew department I lingered to draw him into conversation. He was a well-known member of the East Side Bohème. I had heard of him as a man who spoke several languages and was amazingly well read—a walking library of knowledge, not only of books, but also of men and things. Accordingly, I hoped to extract from him some information about Tevkin. He was a portly man, with a round, youthful face and a baby smile. He smiled far more than he spoke. He answered my questions either by some laconic phrase or by leaving me for a minute and then returning with some book, pamphlet, or newspaper-clipping in which he pointed out a passage that was supposed to contain a reply to my query. I had quite a long talk with him. Now and then we were interrupted by some one asking for or returning a book, but each time he was released he readily gave me his attention again

Speaking of Tevkin, I inquired, "Why doesn’t he write some more of those things?" For an answer he withdrew and soon came back with several issues of The Pen, a Hebrew weekly published in New York, in which he showed me an article by Tevkin

"Have you read it?" I asked

He nodded and smiled

"Is it good?"

"It isn’t bad," he answered, with a smile

"Not as good as the things in those three volumes?"

He smiled

"This kind of thing doesn’t pay, does it? How does he make a living?"

"I don’t know. I understand he has several grown children."

"So they support the family?"

"I suppose so. I am not sure, though."

"Can’t a Hebrew writer make a living in New York?"

He shook his head and smiled

The dailies of the Ghetto, the newspapers that can afford to pay, are published, not in the language of Isaiah and Job, but in Yiddish, the German dialect spoken by the Jewish masses of to-day. I asked the librarian whether Tevkin wrote for those papers, and he brought me several clippings containing some of Tevkin’s Yiddish contributions. It appeared, however, that the articles he wrote in his living mother-tongue lacked the spirit and the charm that distinguished his style when he used the language of the prophets. Altogether, Tevkin seemed to be accounted one of the "has-beens" of the Ghetto

One of the bits of information I squeezed out of the librarian was that Tevkin was a passionate frequenter of Yampolsky’s café, a well-known gathering-place of the East Side Bohème

I had heard a good deal about the resort. I knew that many or most of its patrons were Socialists or anarchists or some other kind of "ists." After my experience at the Cooper Institute meeting, Yampolsky’s café seemed to be the last place in the world for me to visit. But I was drawn to it as a butterfly is to a flame, and finally the temptation got the better of me