The History of Yiddish Literature in the Nineteenth Century

by Leo Wiener

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]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]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]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]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]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]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]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?

Chanzi-Ginendel. (Thut a Schmēichel.) Hm! Hm! Ihr frägt, zi bin ich noch a Mamzell! Jā! Gläubt mir, me hāt mir schōn übergeredt Schiduchim ohn' an Eck. Die Schadchonim schlāgen āb die Thüren bei mein Schwester. Ēiner hāt mich gewollt nehmen, asō wie ich stēh' un' gēh'. Er hāt mich gewollt beklēiden vun Kopp bis Fuss, wāren er allēin is' sēhr reich, un' bei mir will er nit ēin Pitak; abi die Schwester soll nor araussāgen 'Jā.' Nor ich hāb' sich betracht, wās hāb' ich sich dā zu eilen, zi ich bin dā schōn asa-n-alte Māid? Erst heuntigen Summer is' mir gewor'en fufzehn Jāhr. (Sie tracht.) Sieben un' neun un' neun is fufzehn.

Sosie. Well, my dear children! Sit here a little while! Talk to each other! I must go away! You are young people, but we have grown to be old. Our head is filled with worries of all kind. I must look after the household. Sit down! I shall be back after a while. (She starts away, but calls back from the door.) Darling Chanzi-Ginendel, my dear! Just for a minute! (Chanzi-Ginendel goes to her.)

Sosie. (In a whisper.) Do not lose your head and do not forget where you are in the world. Be sure you say the right thing to him,—above all, don't talk too much. (She goes out, but peeps in through the door.)

Fifth Scene

(Silberseid and Chanzi-Ginendel take their chairs and seat themselves near each other.)

Silberseid. (Aside.) I declare! May I know of something evil if ever I know in what language to begin to speak to her! Well, let us try. (To Chanzi-Ginendel, loud.) Et comment vous portez-vous, mademoiselle?

Chanzi-Ginendel. (Smiling.) Hm! Hm! You want to know if I am still a Miss! Yes, believe me, they have been making matches for me without end. The go-betweens have been tearing down the doors of my sister's house. There was one who wanted to take me just as I am. He wanted to dress me up from head to foot, for he is himself very rich, and he does not ask for a nickel of mine; he is only waiting for my sister to give her consent. But I have thought over the matter; I thought there was no hurry yet, that I was not yet an old maid. I am fifteen years this summer. (She thinks.) Seven and nine and nine is fifteen.

Silberseid. (Die ganze Zeit verwundert, bei der Seit.) No, no! A gut Min Franzoesisch! Lā-mir prüwen weiter! (Hōch.) Haben Sie nicht ein Bändchen Saphir?

Chanzi-Ginendel. Wās täug' euch a safirn Bändele? Awade auf a Halstüchel! Wēiss ich, heunt is' der Kolir schōn araus vun der Mode. Heunt trāgt män Havana oder Bismarck. Ich hāb' erst nit lang a Jungermann geschenkt asōns! Willt ihr? Känn ich euch schenken.

A. Goldfaden.

[VIII]VIII. SEMER LE-SSIMCHAS TŌRE
('Ssichas Chulin,' pp. 30-34)

1

Lechajim, Brüder, lechajim, lechajim!
Heunt senen mir die Tōre messajim,
Heunt hēben mir sie ān noch a Māl wieder;—
Drum lechajim ulescholem, liebe Brüder!
Seid froehlich un' dankt dem Gott dem lieben
Far die hēilige Tōre, auf Parmet geschrieben!

2

Die hēilige Tōre, geschrieben auf Parmet,
Is' doch unser Trōst in unser Armut!
All's auf der Welt hāben mir verloren:
Der Bees-hamikdesch is' chorew gewor'en,
Chorew dās Land, wu mir senen gesessen,
Afile unser Loschen hāben mir vergessen;
Nit dā unser Meluche, nit dā unser Kehune,
Nor uns is' geblieben unser Emune.
Gott in Harzen, die Tōre in der Hand,
Senen mir gegangen vun Land zu Land,
Viel Zores gelitten, doch leben geblieben,
Durch die hēilige Tōre, auf Parmet geschrieben.

Silberseid. (Wondering all the time, aside.) Well, well! That's a fine kind of French! Let us try again! (Loud.) Haben Sie nicht ein Bändchen Saphir?

Chanzi-Ginendel. What do you want with a sapphire ribbon? Oh, I suppose for a tie! I declare, that color has now gone out of fashion. Now they wear Havana or Bismarck. I just lately gave a young man such a ribbon. If you want, I will give you one.

VIII. SONG OF THE REJOICING OF THE LAW
1

Your health, brethren, your health! Your health! To-day we finish the Law, to-day we begin to read it anew; hence, may you prosper in peace, dear brethren! Be merry and thank the kind Lord for the holy Law written upon parchment!

2

The holy Law written upon parchment has been our consolation in our poverty! All in the world we have lost: the Temple has been laid in ruins, in ruins the land which we have inhabited; even our tongue we have forgotten,—we have lost our kingdom and our priesthood, only our faith is left to us. God in our hearts, the Law in our hands, we went from land to land, suffered many tribulations, yet have lived through it all by means of the Law written upon parchment.

3

Kummt, liebe Brüder, kummt aher gicher!
Kummt, lā' mir öffenen die historische Bücher!
Wās derzaehlt die Geschichte? Wās schreiben die Chronikes?
Nor Raübergeschichten, Maisses vun Rasbojnikes!
Unser Geschichte, asō grōss wie die Erd',
Is' nit mit a Feder, nor mit a Schwert,
Nit mit Tint' geschrieben, nor mit Blut un' Trähren,
Nit in Leipzig gedruckt, nor in Goles dem schweren,
Nit in Goldschnitt gebunden, nor in Kētten un' Eisen.
Lās mir chotsch Einer kummen un' weisen,
Wu hāt men uns nit verfolgt un' vertrieben
Far die hēilige Tōre, auf Parmet geschrieben?

4

Noch gār in Ānhēb, var ganz langer Zeit,
As mir senen gewesen noch Stücklech Leut,
Wie Balebatim in der Hēim nor gesessen
Un' in fremde Haüser kēin Täg' nit gegessen,
Densmāl noch, ach! soll dās nit treffen Kēinem
Wās mir hāben ausgelitten vun unsere Schcheenim!
Wer red't schōn dernāch, wēh unsere Jāhren!
As die Schcheenim seinen Balebatim gewor'en....
Un' mir hāben gemust nit geren, beōnes,
Areinziehen wōhnen bei see in Schcheenes
Wie hāben mir gelebt, wie senen mir gelegen?
Ach, ihr wollt't schōn besser gār nit frägen!
Wie Köpplech Kraut, wie a Haufen Rüben,
Mit der hēiliger Tōre, auf Parmet geschrieben.

5

Zwēitausend Jāhr, a Klēinigkeit zu sāgen!
Zwēitausend Jāhr gemattert, geschlāgen!

3

Come, dear brethren, come quickly! Come, let us open the historical books! What does history tell? What do the chronicles write? Nothing but tales of robbers, stories of highwaymen! Our history, as large as earth, has been written, not with a pen, but with a sword; not with ink, but with blood and tears; has been printed, not in Leipsic, but in heavy exile; is bound, not in gold carving, but in chains and iron. Let a man come and show me where they have not persecuted us and expelled us for the holy Law written upon parchment!

4

In the very beginning, a long time ago, when we still were of some importance, when we were sitting at home and did not lodge in strangers' homes—alas, may that not befall any one, what we have suffered from our neighbors! Not to mention later—woe unto our years!—when our neighbors became our masters.... And we were compelled against our will to take lodgings in their homes. How did we live, how did we rest? Oh, you had better not ask at all! Like cabbage heads, like turnip heaps, with our holy Law written upon parchment.

5

Two thousand years, no small matter that! Two thousand years of torture and vexation! Seventy-seven

Sieben un' siebezig finstere Dōres
Gestoppt mit Zores, gefüllt mit Gseeres!
As ich wollt' nehmen derzaehlen jede Gseere,
Wollt' heunt nit gewe'n Ssimchas-Tōre;
Nor dās darf ich gār nit, es is' sēhr gut
Bei Jedem eingeschrieben in sein March, in sein Blut.
Mir hāben All's ausgehalten, All's aweggegeben,
Unser Geld, unser Kowed, unser Gesund, un' Leben,
Wie a Māl Chane ihre Kinder, die sieben,—
Far die hēilige Tōre, auf Parmet geschrieben.

6

Un' itzt? Is' schōn besser? Lāst män uns zufrieden?
Hāt män schōn a Māl derkennt, as mir Jüden
Senen äuch Menschen asō wie die Andern?
Wellen mir nit mehr in der Welt arumwandern?
Wet män sich auf uns mehr nit beklāgen?
Dās wēiss ich nit, dās känn ich euch nit sāgen.
Ēins wēiss ich, es lebt noch der alter Gott ōben,
Die alte Tōre unten un' der alter Gläuben;
Drum sorgt nit un' hofft auf Gott dem lieben
Un' auf die hēilige Tōre, auf Parmet geschrieben!

7

Lechajim, Brüder, lechajim, lechajim!
Heunt senen mir die Tōre messajim,
Heunt hēben mir sie ān noch a Māl wieder:—
Drum lechajim, lescholem, liebe Brüder!
Sorgt nit un' hofft auf Gott dem lieben
Un' auf die hēeilige Tōre, auf Parmet geschrieben!
J. L. Gordon.

[IX]IX. DIE KLATSCHE
('Die Klatsche,' Odessa, 1889, pp. 17-20)

Auf dem Feld, seh' ich, füttern sich panske Zapes, Ēslen, ganze Tabunes Ferd, wās hāben a Jiches-brief,

gloomy generations surfeited with sorrows, filled with misfortunes! Were I to begin to tell all the persecutions, we should not have the Rejoicing of the Law to-day; but I need not do that, it is too well written in each man's marrow, in his blood. We have suffered all, given away all, our money, our honor, our health, our lives, as Hannah once her seven children,—for the holy Law written upon parchment.

6

And now? Is it better? Do they leave us in peace? Have they come to recognize that we Jews are also men like all others? Shall we no longer wander about in the world? Will they no longer complain of us? That I do not know, that I cannot tell you. Thus much I know, there still lives the old God above, the old Law below, and the old faith; therefore do not worry, and hope in the kind Lord and in the holy Law written upon parchment!

7

Your health, brethren, your health! To-day we finish the Law, to-day we begin to read it anew; hence, may you prosper in peace, dear brethren! Do not worry, and hope in the kind Lord and in the Law written upon parchment!

IX. THE DOBBIN

In the field I see feeding noble goats, asses, whole herds of horses who have genealogies that prove their

as see stammen araus vun ēdle Eltern. Ēinems Seede is' an englischer Oger, wās hāt varzeitens, durchfāhrendig durch dem Land Kenoan, Chassene geha't mit an arabischer Schkape. Dem Anderens Babe wachst vun a berühmter Mischpoche, wās hāt in Leben genug Pulwer geschmeckt, un' Jenems Älter-bābe hāt genossen a gute Erziehung, a Edukazje, ergez in a berühmten Sawod, is' gewesen a Melumedes un' hāt in ihr Zeit gegeben Konzert in Tanzen un' Springen in-ēinem mit noch assach gebildete, gelernte Ferd. Denn ihr musst wissen, as bei Ferd spielt Jiches a grōsse Rolje, bei see kuckt män stark auf ēdel Blut, un' die wās fun a guten Sawod hēissen ēdel oder wōhlgeborene. Die dāsige ēdele Ferd hāben sich gefüttert frank un' frei, senen äuch gegangen in Schāden, kalje gemacht die Twues, welche āreme Pauern hāben gesaet mit Schwēiss nebech, un' män hāt sich nischt wissendig gemacht, see nischt gesāgt kein umtarbisch Wort. Die Ferd hāben gesprungen, gehirset, gedriget mit die Füss'. Sejer Kōach, sejer Starkkeit, un' sejer Wildkeit is' gewe'n "schelo kederech hatewa"! Plutzlim hör' ich vun der weitens a schrecklich Geschrēi, a Rasch vun Menschen un' a Billen vun Hünd'. Ich hāb' tchilas gemēint, dās hāben die Pauern sich zunaufgenummen un' läufen mit a Geschrēi, arauszutreiben die panske Zapes, die Ferd vun sejere Twues; nor āber nein. Die Kōles hāben sich alls derweitert un' sich vartrāgen gār in ein ander Seit'. Ich bin gewe'n zikawe un' gegangen nāch dem Kol, gegangen bis ich bin gekummen zu a ganz grōssen Platz varwachsen mit Grās. Dort hāt var meine Äugen sich vürgestellt a schreckliche Scene. Jünglech, Kundeessim, hāben vun alle Seiten sich gejāgt nāch a darer, a māgerer Klatsche, geworfen Stēiner un' āngerēizt auf ihr a ganze Tschate

descent from aristocratic parents. The grandfather of one had been an English steed who once, during a journey through the country of Canaan, had been married to an Arabian mare. Again, the grandmother of another was descended from a famous family, and had smelled much powder in her lifetime, while the great-grandmother of still another had been well educated in some famous stud, and had, in her time, given performances in dancing and jumping in company with many other educated, well-trained horses. For you must know that with horses breed is of great importance; much attention is paid to noble blood, and those who come from a good stud are called noble or well born. These noble horses were grazing at their will; now and then they did some damage by ruining the standing grain which poor peasants had sown in the sweat of their brows, and no one noticed that, or said a harsh word to them. The horses jumped about, neighed, kicked. Their strength, their power, and their wildness were out of the common. Suddenly I heard from afar a terrible noise, a hollowing of men and barking of dogs. At first, I thought that the peasants had come together and were starting on a run with a noise, in order to drive out the noble goats and the horses from their corn; but no!... The voice grew more distant, and could be heard from an entirely different direction. I became curious, and followed the noise until I came to a very large place overgrown with grass. There a frightful scene presented itself to my eyes. Street urchins were pursuing from all sides a thin, lean dobbin; they threw stones at her, and urged on against her a whole pack of dogs of all kinds. Some of these dogs were whining, barking, gnashing their teeth; others again were biting her as best they could. I could not stand there looking

Hünd' vun allerlēi Minim. A Thēil Hünd' hāben gār geheult, gebillt, gekrizt die Zaehn', a Thēil āber hāben äuch take gebissen, wie nor see hāben gekännt. Ich hāb' nischt gekännt stēhn un' zusehn asa Majsse-ra vun der weitens. Ēinmāl is' doch glatt a Rachmones, dās Menschlichkeit derlāst nischt zuzusehn asa Achsorjes, un' zwēitens, awekgenummen schōn Rachmones, hāt doch die Schkape auf mir take a grōss Recht geha't, ich soll ihr helfen, machmas ich bin eingekäuft in der Chewre "Zar-bal-hachaim," wās ihr is' nischt niche, män soll peinigen, ānthon Leid lebedige Beschäffenisch, wārim see senen äuch Bossor-wedom, Flēisch un' Blut, un' hāben äuch dās Recht zu leben auf Gotts Welt wie mir. Ich will mich dā nischt areinlāsen in dem alten un' sēhr tiefen Schmues mikōach dem Menschen un' die Beheemes. Lās sich sein chotsche wie Jene sāgen, as ich, Mensch, bin der Tachles, der Zimmes, der Antik vun alle Beschäffenisch; nor zu lieb mir, Tachschit, zu lieb mein Bederfenisch un' mein Vergenügen leben see alle auf der Welt; lās sich sein chotsch, as ich, Tachschit, bin der Meelach, der Ōberharr über alle Beheemes, wās musen mir dienen, wās musen gēhn in Joch un' makriw sein far mir sejer Leben,—vun destwegen, dacht sich mir, wie bald afile a Klatsche, asa proste Podane, hāt auf mir eppes a Recht, mus ich al-pi Din, wenn nischt al-pi Menschlichkeit, akegen ihr jōze sein....

"Kundeessim!" sāg' ich, zugēhendig zu die weisse Chewre, "Wās hā't ihr, ich bett' euch, zu der Schkape nebech?"

A Thēil vun die Kundeessim hāben mich gārnischt gehört, andere hāben jä eppes wie gehört un' gelacht mit Ases. A Thēil Hünd' hāben mich eppes varwundert āngekuckt, etliche hāben gebillt vun der weitens,

quietly at such misdeeds. In the first place it is a question of pity—humanity does not permit to look unmoved at such wrong-doing. Secondly, leaving pity out, the mare had a great right to my protection, for I am a member of the Society for the Prevention of Cruelty to Animals, which is opposed to vexing and torturing any living being, for they, too, are flesh and blood, and have the same right to live in God's world that we have.... I shall not enter here into the old and profound discussion in regard to man and beast. Let it be as they say that I, man, am the highest aim, the perfection of all creation, that only for me and for my wants and pleasures they all live upon this world. Let it be that I, man, am the king, the supreme lord of all the animals who must serve me, must walk under the yoke and sacrifice their lives for me, nevertheless, it seems to me that even to that dobbin, who is my lowest subject, I have certain duties, and I must, in accordance with the law if not with humanity, do what is right by her....

"Urchins!" I said, as I approached the crowd of wild boys, "what have you, I pray, against that mare?"

Some of the urchins paid no attention at all to me; others did hear me, but they laughed at me with brazen faces. Some of the dogs looked at me somewhat astonished; others barked at me from afar, while others

noch etliche hāben ausgeschtschiret die Äugen, gekuckt schrecklich boes, senen gewe'n berēit ānzufallen auf mir vun hinten un' zureissen mich auf Stücker.

"Kundeessim!" ruf' ich mich noch a Māl ān. "Wās jāgt ihr un' peinigt Gotts Beschäffenisch, die Klatsche nebech?"

"A schoener Nebech!" hāben see mit Gespött geëntwert. "Far wās füttert sie sich dā? Far wās füttert sich die schoene Klatsche dā?"

"Steutsch!" thu' ich a Sāg, "dā is' doch a Pasche, dā fütteren sich doch alle Stādt-beheemes vun ēbige Jāhren!"

"Die Stādt-beheemes," hāben see geëntwert, "senen eppes andersch, see mögen un' sie tor nischt."

"Far wās nischt sie?" ruf' ich mich ān, "sie hāt denn nischt kēin Neschome wie alle Stādt-beheemes?"

"Efscher take nischt!" hāben see a Sāg gethan.

"Schkozim!" sāg' ich zu see, "āber sie hāt doch sicher a Balebos, wās zāhlt in der Stādt Zinsen un' alle andere Ābgāben. Sie is' doch äuch a Stādt-beheeme!"

"Ot dās take wēissen mir nischt!" entwern see mir mit a Gespött. "Ōb sie is' äuch a Stādt-beheeme, dās is' erscht a Schaile!"

"Es mäg sein, wie es will sich," hāb' ich gesāgt, "āber die Klatsche is' doch derweil hungerig, sie will doch nebech essen!"

"Lās sie essen Werem, Kränk', Makes!" sāgen see zurück. "Wās hāt sie zu uns? Far wās soll a sölche auffressen un' zunehmen bei die Stādt-beheemes?"

"Gaslonim!" hāb' ich schōn mehr nischt gekönnt mich einhalten un' a Geschrēi gethān mit Kas. "Far

again opened their eyes wide open, scanned me in great anger, and were ready to fall upon me from behind, and to tear me to pieces.

"Urchins!" I cried out again. "Why do you pursue and torture one of God's creatures—the miserable dobbin?"

"Miserable indeed!" they cried out scoffingly. "Why does she graze here? Why does that fine-looking mare graze here?"

"How is that?" I exclaimed, "is this not a pasture, and have not all the animals of the town grazed here from time immemorial!"

"The animals of the town," they answered, "are an entirely different matter; they may, but she may not."

"Why not she?" I called out, "has she not a soul like all the animals of the town?"

"Maybe she has not!" they retorted.

"Urchins!" I said to them, "but she certainly has a master who pays all the taxes of the town and other duties. She is a town animal like all the others!"

"That's exactly what we do not know!" they answered in scorn. "Whether she is a town animal, that's the question!"

"Let it be as it may," I said, "but in the meanwhile the mare is hungry and wants to eat!"

"Let her eat worms, get sick and die!" they replied. "What does she want of us? Why should such a creature eat up that which belongs to the town animals?"

"Murderers!" I could no longer hold myself and cried out in anger. "Why do you not pay any attention

wās kuckt ihr nischt, wās dort gēhen arum panske Zapes, ganze Tabunes Ferd zwischen die Twues un' fressen auf ārem Blut, ārem Schwēiss nebech? Dā vargünnt ihr nischt a bidner Schkape a Haufen Grās un' es art euch klal nischt, as dort thuen Ferd ān a Jam Heskejes un' machen umglücklich viel Menschen. Dās nor allēin, wās see zutreten, wās see machen kalje glatt asō, wollt' genug gewe'n der Klatsche bis Kinds-kinds-kinds-kinder! Kundeessim, ihr hā't nischt kein Jōscher afile auf a Hāar, ihr sent Kēinem nischt getreu un' ihr hāt noch a Hose sich arauszustellen klomerscht far die Stādt-beheemes!"

"He, he!" hāben die Kundeessim sich āngerufen, "er is' gār in Kas, er frägt gār eppes Kasches! Kummt Chewre! Wās täug' uns die Taines? Lās er sich schreien! Wer hört ihm? Kummt, Chewre, kummt!"

Ēin Kundas hāt a Feif gethān un' bald hāben die weisse Chewre mit sejere Hünd' sich gelāst nāch der Klatsche un' auf ihr wieder āngefallen. A lange Zeit hāt män sie getrieben, gerissen un' gebissen, bis män hāt sie zum Ssof vartrieben in a tiefer Grub un' dort hāt sie sich eingegrisnet in Blote.

S. J. Abramowitsch.

[X]X. TUNEJADEWKE
('Binjāmin ha-Schlischi,' pp. 6-9)

Tunejadewke, dās klēine Städtel, is' a varworfen Winkel, ān der Seit' vun dem potschtowen Trakt, kimat ābgerissen vun der Welt asō, as wenn a Māl macht sich, Ēiner kummt ahin zufāhren, öffent män die Fenster, die Thüren, un' män kuckt varwundert ān dem frischen Parschōn; Schcheenim frägen Ēiner beim Andern, arauskuckendig vun die offene Fenster, assach mehr wie vier Kasches: Ha, wer soll es asōns sein?

to the noblemen's goats, the whole herds of horses who run around in the grain and eat up the blood and the sweat of the poor? Here you begrudge the poor dobbin a handful of hay, and do not at all care that there the horses are doing no end of damage and making many people unhappy. That alone which they trod under foot, which they simply destroy, would be enough for the mare and her future generations! You, urchins, have no sense of justice, not a hair's-breadth of it, you are not true to anybody, and yet you take it upon yourself to take the part of the town animals!"

"Ho, ho!" the urchins exclaimed, "he is getting angry, and he asks questions of us! Come, boys! What is the use of discussing? Let him cry! Pay no attention to him! Come, boys, come!"

An urchin blew his whistle, and the rude company started with their dogs to attack once more the dobbin. They drove her for a long time; she was bitten and torn until at last she was driven into a deep ditch where she sank down in the mud.

X. PARASITEVILLE

The small town of Parasiteville is a forgotten corner of the earth, to one side of the highway, almost torn away from the world. When by accident some one visits it, the windows and doors are opened and people look in astonishment at the stranger; neighbors ask of each other, as they look out of the open windows, more than the usual four questions: I wonder who he may be? How did he all of a sudden get here? What may

Vun wannen hāt er plutzlim vun der heller Haut aher sich genummen? Wās känn asölcher bedarfen? Eppes asō glatt känn es nit sein, glatt asō denn nemmt män un' män kummt? Mistome liegt doch dā eppes, wās män mus es dergēhn.... Derbei will Itlicher arausweisen sein Chochme, sein Genitschaft, un' Bauchswores fallen wie Mist. Alte Leut' derzaehlen Maisses un' brengen Mescholim vun Orchim, wās senen in dem un' dem Jāhr gekummen aher zufāhren, Balamzojes sāgen mikōach dem Wörtlich, a Bissel eppes nischt kein schoene; Mannsbill' halten sich bei die Bärdlich un' schmēichlen; alte Weiber siedlen āb die Balamzojes auf Katowes, mit a Boeser i mit a Lachen in ēinem; junge Weiblich derlangen vun die arābgelāsene Äugen a gebōgenem Kuck vun unten arauf, halten die Händ' auf'n Maul un' sticken sich lachendig in Kulak. Der Schmues mikōach dem dāsigen Injen kaukelt sich vun Stub' zu Stub' wie a Kaul vun Schnee un' werd kauklendig sich all's grösser, grösser, bis er kaukelt sich arein in Bessmedresch ssame unter'n Ōwen, in dem Ort, wās ahin varkauklen sich alle Schmuessen vun allerlēi Injonim, hen Sōdes vun Stubsachen, hen Politike mikōach Stambul, mikōach dem Tōger u-mikōach Kiren, hen Geldgeschäften mikōach Rothschild's Varmögen in Vargleich mit die grōsse Prizim un' die andere gewisse Negidim, we-hen Potschten mikōach die Gseeres u-mikōach die rōthe Jüdlich uchdōme, un' wās dort rasbirajet see kesseeder a besunder Komität vun schoene betāgte Jüden, wās sitzen ständig a ganzen Tāg bis spät in der Nacht, senen mafker Weib i Kinder un' giben sich mit die alle Geschäften take emes getreu āb, thuen sejer Sach' bischleemes, glatt asō le-Schemschomajim, nischt zu nehmen far sejer Müh', far sejer Praze, afile a zubrochenem Heller.

such a one want here? There is something wrong, for without good reason no one would come to this place! There is some secret in it which I must find out.... And each one wants to show his wisdom, his skill, and all kinds of speculations come as fast as hail. All tell stories and make allusions to strangers who had visited them in such and such a year; jesters relate anecdotes about it, and they are not always within the bounds of propriety; men twirl their beards and smile; old women jokingly scold the jesters, angered and laughing at the same time; young married women stealthily look upwards with their drooping eyes, hold their hands before their mouths and choke with laughter. The conversation in regard to that matter rolls on from house to house like a snowball and rolling grows larger, larger, until it rolls into the synagogue near the stove, the very place where find their final abode gossips of all kinds, whether domestic secrets, or politics in regard to Stamboul, in regard to the Mogul and Cyrus, or money matters regarding the wealth of Rothschild as compared with that of great lords and the other well-known millionaires, or reports of persecutions and the tribe of the Red Jews, and so forth. And there these matters are discussed one after the other by a special committee of pious Jews advanced in years, who sit there whole days until late into the night, who abandon their wives and children and earnestly devote themselves to those affairs, doing their business in peace, just for the glory of God, without receiving a broken penny for their labor and their work.

Vun dem dāsigen Komität gēhen oft die Injonim aweg in Bād auf der öberster Bank, un' in a polner Ssobranje vun Stādt-balebatim wer'en see dort utwerdet, "wehakol schorir wekajom," as dernāch sollen afile kummen kol Malchej Misrach un' Majrew, sich stellen mit dem Kopp arāb un' mit die Füss' arauf, wellen see gār nischt pōeln. Der Tōger is' schier ein Māl nischt umglücklich gewor'en in asa Ssobranje auf der ōberster Bank, wenn etliche juste Balebatim sollen nischt gewe'n halten mit ihm Blatt, wer wēisst, wu er wollt' itzt āngesparrt. Rothschild nebech hāt schier nit varlōren dort eppes a zehn, fufzehn Milljon; derfar hāt ihm Gott geholfen in a Pāar Wochen arum: der Ōlem is' gewe'n, wie män sāgt, begelufin; auf der ōberster Bank is' grād' gewe'n a Bissel leblich; die Besemlich hāben sich gehōben,—un' män hat ihm mit a Māl zugelāst rēin Vardienst akegen a kan Milljon Kärblich!

Die Einwōhner allēin in Tunejadewke senen nebech kimat alle, lō-aleechem, grōsse Ewjōnim, starke Dalfonim. Nor dem Emes mus män sāgen, see senen froehliche Ewjōnim, lustige Kabzonim, wilde Bal-bitochens. As män soll, a Stēiger, plutzlim a Fräg geben a Tunejadewker Jüden, vun wannen un' wie asō er is sich mefarnes, bleibt er tchilas stēhn wie zumischt, wēisst nebech nischt, wās zu entwern, nor später a Bissel āber kummt er zu sich un' entwert bitmimes: Ich, wie arum ich leb', ich? Et, 's is' dā a Gott, sāg' ich euch, ot-o, wās varlāst nischt alle seine Beschäffenisch, Er schickt zu un' wet mistome weiter zuschicken, sāg' ich euch, ot-o!—Fort, wās thut ihr asōns? Hā't ihr chotsch eppes wās 's is' far a Meloche oder a Parnosse in der Hand?—Gelōbt is' ha-Schem-jisborach! Ich hāb', borchaschem, asō wie ihr kuckt mich ān, ot-o, a Matone vun sein lieben Nāmen, a Keele, a Kol-negine,

From this committee the affairs are frequently transferred to the upper bench in the bathhouse, and in a plenary assembly of householders they are confirmed, "resolved and decreed." If after that even all the kings of the East and the West were to come and walk with their heads downwards and their feet in the air, they could not move them to change their decrees. The Mogul came once very near falling into misfortune in such an assembly of the higher bench; if some of the householders had not taken his part, who knows where he would now be resting his head. Rothschild very nearly lost there ten or fifteen millions; but God came to his rescue a few weeks later: the people felt, as they say, in high spirits; all was alive upon the highest bench; the bathing brooms were dancing over their backs, and they all at once gave him a clean gain of one hundred and fifty million roubles.

Nearly all the inhabitants of Parasiteville are, may it be no evil omen to you, nothing but poor people and quite destitute. But the truth must be told, they are merry beggars, joyful mendicants, possessed of unbounded hope. If one, for example, suddenly asks a Parasiteville Jew where and how he manages to make a living, he stops at first bewildered, and does not know what to answer, but after a while he collects himself and answers in good spirits: I, how I make a living, I? Well, there is a God, I tell you, you see, who does not abandon His creatures; He sends us a living and will no doubt continue to send us, I tell you!—After all, what is your occupation? Have you some kind of trade that you ply, or have you some kind of income?—Praised be the Lord! I have, thanks to the Lord, as you see me, a gift from Him, a good voice, and I lead the prayers of the Mussafim on the great holidays

un' dawen' Mussofim Jomim-nōrojim in der Swiwe; ich bin a Mohel un' a Maze-rädler, Ēiner in der Welt; ich führ' a Māl aus a Schidech, führ' ich aus. Ich hāb' a Stāat, wie ihr kuckt mich ān, ot-o, in der Schul'; heunt halt' ich äuch, zwischen uns soll es bleiben, a Schēnkel, wās melkt sich zu bisslich; ich hāb' a Zieg', wās melkt sich ohn' Anore sēhr gut, un' hāb' nischt weit vun danneu a reichen Korew, ot-o, wās lāst sich unter a schlechter Zeit äuch a Bissel melken. Heunt, chuz die alle Sachen, sāg' ich euch ot-o, is' Gott a Tate un' die Jisroejel senen Rachmonim-bnee-rachmonim, sāg' ich euch ot-o, nischt zu varsündigen!...

Äuch mus män die Tunejadewker Einwōhner dem Schwach nāchsāgen, as see seneu zufrieden mit wās Gott gi't un' klauben cholile in der Halbosche un' in dem Essen stark nischt über. As die schabesdige Kapote, a Stēiger, is' zuhackt, zufallen, zurissen, a Bissel varschlumpert un' eppes nischt asō rēin, macht äuch nit aus, abi sie is' fort vun Atlas un' glanzt. Ai örterweis kuckt wie vun a Reschete araus dās hōhle Leib, meele wās art es wemen? Wer wet sich dā asō stellen zukucken? Lemai Pjates, mit wās is' dās ärger vun ausgerissene Pjates? Pjates is' denn nischt kēin Leib, kēin Menschenflēisch?...

A Stückel Brōt mit a Kolisch, abi 's is' nor dā, is' sēhr a guter Mittāg. Wer schmuest a Bulke mit a Rosselflēisch Freitāg, wer es hāt nor,—dās is' take a Maichel-Mecholim, kēin Besseres dervun is' schōn, dacht sich, auf der Welt nischt dā. Lās män see derzaehlen, a Stēiger, vun andere Minee Potrawes chuz Fischjauch, Gebrāten's un' a Mähren-oder Posternakzimmes, kummt see dās aus eppes meschune wild un' sāgen darauf āb varschiedene Wörtlich mit dem grössten Gelächter, gleich wie der, wās sāgt es, is' narrisch,

in the towns hereabout; I am a Mohel and a roller of matzoth, an expert in my work; I sometimes make a match and get people married. I have a pew in the synagogue, although you may not think it of me; besides I have a grog-shop, between us be it said, that brings me in a little income; I have a goat that gives a great deal of milk, and not far from here I have a rich relative who in bad times lets himself be milked a little too. Besides all these things, I tell you, God is a father and the Jews are the recipients of His mercy, I tell you, and may we not sin against Him!...

We must give the inhabitants of Parasiteville their due,—they are contented with anything God may give them, and they are not by any means dainty in their garments and their food. If, for example, the Sabbath coat is all crushed, threadbare, and torn, a little bedraggled and of questionable cleanliness, that does not trouble them much, provided it is of satin and has a sheen. You will say that in places the bare body looks out of it as from a sieve! What of that? Whose concern is it? Who will stop to look at it inquisitively? Is that at all worse than bare heels? Are heels no body, no human flesh?...

A piece of bread with a buckwheat cake, if only it can be procured, is a very good dinner indeed. And just think of a white roll with some braized meat on a Friday! Whoever can get that, regards it as the finest dainty, better than which, it seems, nothing can be found in the world. Let anybody tell of any other kinds of choice dishes than fish juice, roast meat, and carrot or parsnip scallop, he will be looked upon as a madman, and they will make all kinds of jests about him and burst out in loud laughter, as if he who had

meschuge un' will see äuch machen meschuge, einrēden see a Kind in Bauch, a Kuh is' geflōgen über'n Dach un' gelēgt an Ēi. A Stückel Bockser in Chamischo-ossor dās is' asa Peere, wās is' mechaje Nefosches; kuckendig derauf dermāhnt män sich in Erzesrojel, nischt ēin Māl varglotzt män derbei die Äugen mit a Krächz: Ach, "wessōlicheenu kōmmius," sollst uns, harzediger Vāter, führen kōmmius, take was kōmmius hēisst, "learzeenu"—zu unser Land, wās Ziegen essen dort Bocksern!... Al-pi Mikre hāt Ēiner a Māl in dem Städtel gebracht a Tēitel, hā't ihr bedarft sehn, wie asō män is' dās geläufen ānkucken auf Chidesch! Män hāt aufgemischt a Chumesch un' gewiesen, as "Tomer" der Tēitel stēht in Chumesch! Steutsch, der Tēitel, ot der Tēitel wachst doch vun Erzesrojel!... Kuckendig auf'n Tēitel, hāt sich ausgedacht, Erzesrojel is var die Äugen, ot gēht män über dem Jarden, ot is' die Meoras-hamachpeelo, der Mutter Rochel's Keewer, dās Kōssel-maarowi, ot bādt män sich in Chamee-te-warjo, män kriecht arauf auf'n Har-haseessim, män esst sich ān mit Bocksern, mit Tēitlen, un' män lēgt ān fulle Keschenjes mit Erzesrojel-erd'. Ach, hāt män gekrächzt, un' in die Äugen hāben Itlichen sich gestellt Trähren. "Jene Zeit," asō sāgt Binjāmin, "is' ganz Tunejadewke, wie grōss sie is', gewe'n in Erzesrojel. Män hāt geschmack geredt vun Moschiach'n, ot, ot, is' schōn Gott's Freitāg noch halben Tāg.... Der neuer Pristaw, wās is' nischt lang āngekummen, hāt grād be-jod-romo denstmāl geführt dās Städtel. Bei a Pāar Jüden hāt er arābgerissen die Jarmelkes, Ēinem ābgeschnitten a Peje, Etliche nebech gechappt spät bei der Nacht in a Gässel ohn' Pasporten, bei noch Ēinem varnummen a Zieg', wās hāt aufgegessen a neuem

told that had actually become crazy and wanted to drive them crazy too by making them believe of a child in the stomach,[119] of a cow that has flown over the roof and has laid an egg. A piece of buck's-horn on the fifteenth day in the month of Shebat is regarded as a fruit that delights the heart. Looking at it they are reminded of Palestine, and they frequently raise their eyes in ecstasy and say with a sigh: "Oh, wessolicheenu kōmmius," lead us, O merciful Father, upwards, yes, upwards indeed, "learzeenu," into our land where goats feed on buck's-horn.... By chance some one brought a date to town. You ought to have seen how people rushed up to see the wonder! They opened the Pentateuch and pointed out that "Tomer," the date, was mentioned in the Bible! Just think of it! The date, that very date grows in Palestine!... Looking at the date it appeared to them that Palestine was before their very eyes, that, behold, they were crossing the Jordan; right there was the cave of Machpelah, Rachel's grave, the western wall; that now they were bathing in the Pool of Tiberias, they were climbing the Olive Mount, they were eating their fill of bucks'-horn and dates, and swelling their pockets with earth of Palestine. Ah, they sighed, and tears filled the eyes of all. "In those days," says Benjamin, "all of Parasiteville, as large as it is, was in Palestine. They talked with zest of Moses; and behold, it is already past noon on God's Friday.... The new police captain who had only lately arrived in town ruled it with a firm hand. He had torn off the skullcaps from the heads of a few Jews, he had lopped off an earlock, had bagged a few men late at night in a side street without passports, had confiscated another man's goat that had eaten up a

strōhenem Dach; un' er is' dermit äuch gewe'n die Ssibe dervun, wās der Komität unter'n Ōwen hāt sich stark geduret mit'n Tōger, ad-mossaj wet der Scharschel-jischmoel asō schōlet sein? Män hāt aufgemischt dem gewoehntlichen Schmues mikōach die Ascheres-haschwotim, wie glücklich see leben dort in jene weite Mekōmes, in Gdule-ōscher un' Kowed; män hāt avürgenummen die rōthe Jüdlech, die Bneemōsche, mit Gusmes Maisses vun sejere Gwures uchdōme; Eldād ha-Dāni, es varstēht sich, hāt äuch getanzt in dermit. Jene Zeit, zum Mēisten, hāb' ich zu vardanken die Nessie meine, wās ich hāb' dernāch gemacht."

[XI]XI. A HARTER BISSEN
(Hausfreund, Vol. II. pp. 22-25)

Beim Breg vun dem Wasser, vun Jāffō bis Tarschisch,
Dort hört sich a Žummen un' Brummen—
Beim Breg vun dem Wasser, vun Jāffō bis Tarschisch,
Is' finster die Nacht āngekummen.

Un' tief aus dem Wasser dort hört sich dās Brummen,
A Kol vun a Wallfisch gār, dacht sich:
"Rabōssai! Heunt hāt mich der Teuwel genummen,
Ich starb' heunt, ich spür' schōn, es macht sich!

"Ich eck' bald! Mein Bauch, oi, mein Bauch mus mir platzen—
Heunt hāb' ich a Nowi verschlungen!
Dā helft mehr kēin Glätten, kēin Reiben, kēin Kratzen—
Bald is' schōn der Bauch mir zusprungen!

"A Nowi, dās is' gār a zu harter Bissen,
Es känn ihm gār Kēiner vertrāgen;
Zu fett is' sein Frummkeit—es soll schōn nit wissen
Vun ihm kēin schum ehrlicher Māgen!

newly laid strawthatch. And it was he that was the cause of the committee's preoccupation with the Mogul, and their discussion of how much longer the Prince of the Ishmaelites would be reigning. They returned to the usual conversation of the Ten Tribes, how happy they lived in those distant lands, enjoying wealth and honor; they recalled the Red Jews, the Sons of Moses, and told a mass of stories of their bravery, etc.; Eldad the Danite was naturally also dished up. I owe it mainly to those times that I later undertook my journey."

XI. A TOUGH MORSEL

On the shore of the waters, from Jaffa to Tarshish, one may hear a grumbling and growling;—on the shore of the waters, from Jaffa to Tarshish, the night descended in darkness.

And deep out of the water one may hear a growling,—it seems, the voice of a whale. "My lords! To-day the devil has taken me, I am going to die to-day, I feel it, I am sure!

"My end has come! My belly, O my belly will burst;—I have swallowed this day a prophet! No massaging, no rubbing, no scratching will help me;—ere long my belly will certainly burst!

"A prophet is entirely too tough a morsel, and no one can digest him; his piety is too fat,—may no honest stomach ever know the like.

"A Nowi, derzu noch gār ēiner, a klēiner!
(Punkt zwölf auf a Tutz gār in Ganzen)
Gār hart is' sein Nefesch, gār hart seine Bēiner—
Er löchert mir 's Harz mit sein Tanzen!

"Un' Stēiner, un' Bēiner, un' kolerlēi Sachen,
See hāt schōn mein Māgen zurieben;
Un' nor mit Newiim känn gār ich nit machen—
A Make, wās stēht nit geschrieben!

"A Nowi is' gār nit varhanden a wēicher—
Nit känn män ihm essen, nit nāgen:
Es wollt' sein a Mizwe, nit lāsen kēin Seecher
Vun Frumme, wās grablen beim Māgen!

"A Frummer is' gār nit varhanden kēin wēicher—
Mir kennen die dāsige Helden!
Es wollt' sein a Mizwe, nit lāsen a Seecher
Vun see—mit Respekt dās zu melden!

"Rabōssai! Ich spür' jetzt, er grabelt in Bauch mir—
Gewalt! 's is' die Tewa vun Frumme
Rak grablen in Jenems Gedärem—nu, äuch mir
A Nowi,—nor, ach, vun die Krumme!

"Rabōssai! Mir dacht sich, er murmelt jetzt eppes
Un' krümmt sich, un' bēugt sich gār plutzim—
Du darschenst umsüst gār, du darschenst in Steppes
Un' wartst gār umsüst auf Tiruzim!

"Rabōssai! Ich spür' jetzt sein Grablen, sein Zapplen,
Es dacht sich, er dawent a Bissel!
Un' halt' ich's noch länger jetzt aus, mus ich mapplen—
Gewald! Gi't mir Brechwein a Schüssel!

"A prophet, and one of the smaller kind at that!—Just twelve of them to the dozen. Too tough is his body, too tough are his bones, he pierces my heart with his dancing!

"And stones, and bones, and all other kinds of things my stomach has digested; but I am powerless with prophets,—they are a plague not mentioned in the Scriptures.

"There does not exist a tender prophet,—you can never eat them or gnaw them. It would be meritorious not to leave a trace of pious men who rummage in your stomachs!

"There does not exist a pious man who is tender,—we know that class of heroes! It would be meritorious not to leave a trace of them—with all due respect permit me to say that!

"My lords! I feel he is now rummaging in my stomach, oh, help me! It has ever been the business of pious people to rummage in other people's entrails,—that's the kind of a prophet he is, only, alas, he is crooked!

"My lords! meseems, he is now mumbling something, and he is writhing and bending up all of a sudden,—you preach in vain, you preach in the wilderness, and you are waiting in vain for an answer!

"My lords! I now feel his crawling, his sprawling, it seems, he is praying now a bit! And if I am to endure it much longer, I shall have to abort. Help! Give me a dish full of emetic!

"Ich känn nit derhalten sein Dawnen, sein Singen,—
Dās Tanzen arum, wie die Rinder,
Die falsche, verwilderte Tnues, dās Springen....
Gewald! Gi't mir Brechwein geschwinder!

"Gewald! Gi't mir Brechwein, gi't Zeitungsmaimorim,
Gi't Nechbi-ben-Wofsi's Artiklen;
Gi't gich Feuilletonen, gi't jüdische Sforim—
Un' thut mir dās All's zunaufwicklen,

"Un' macht mir a Mittel zum Brechen, zum Brechen!
Gi't Sforim vun spätere Dōres!
Gi't Schomer's Romanen, see senen, ich rechen'
Zum Brechen vorzügliche S-chōres—

"Gi't Sforim vun neunzehnten klugen Jāhrhundert,
Gi't kluge 'Kritiken'—vun wemen
Ihr willt sich allein nor; gi't gicher—mich wundert,
Wie brech' ich schōn nit bei die Nämen!"—

Beim Breg vun dem Wasser, vun Jāffō bis Tarschisch,
Dort hört sich a Žummen un' Brummen—
A Mittel zu Brechen, vun Jāffō bis Tarschisch,
Hāt dorten a Fisch eingenummen.

Un' still is' un' ruhig; es kraüselt die Nacht sich
Un' flecht ihre tunkele Locken;
In Himmel die Steren,—see flammen, es dacht sich,
Wie gelbliche, goldene Pocken.

Un' still is' un' ruhig, es flecht gār die Nacht sich
Un' kraüselt die finstere Locken;
Es wandelt gār still die Natur, un' es dacht sich,
Sie gēht wie auf seidene Socken.

"I cannot stand his praying, his chanting,—his dancing, like a calf, his false, barbaric doings,—his leaping.... Help! Give me quickly some emetic!

"Help! Give me some emetic, give me newspaper discussions, give me Nechbi-ben-Wofsi's articles. Give me feuilletons, give me Jewish books,—and put them all in a bundle,

"And make me a medicine to vomit, to vomit! Give me books of later generations! Give me the novels of Schaikewitsch,—I think they are excellent stuff for vomiting.

"Give me books of the wise nineteenth century; give me criticisms, whosesoever you wish yourself; only give them quickly,—I am surprised I am not vomiting at mentioning these names!"

On the shore of the waters, from Jaffa to Tarshish, one may hear a grumbling and growling;—an emetic, from Jaffa to Tarshish, a fish has swallowed there.

And all is still and quiet; night is curling and braiding her sable locks; the stars in the sky,—they flame, it seems, like yellow, golden pustules.

And all is still and quiet, and night is braiding and curling her dusky locks; nature wanders in silence, and it seems she walks on silken stockings.

Un' plutzling derhört sich a Kol in der Finster,
Gār fürchterlich hāt er geschriegen;
Es hāt dort a Wallfisch, vun alle der dünster,
A groben Frummak ausgespiegen.

Un' nāch dem Ausspeien, un' g'rād zu Oleenu,
Dā thut er noch philosophiren;
Er sāgt: "Zu Newiim, überhaupt zu die klēine,
Dā tor män sich gār nit zurühren!"
D. Frischmann.

[XII]XII. STEMPENJU'S FIEDELE
('Stempenju,' pp. 8-10)

Ach, ich fühl', as mein Feder is' schwach zu beschreiben, wie Stempenju hāt besetzt a Kale! Dās is' nit gewe'n glatt gespielt, gerümpelt: dās is' gewe'n a Min Aweede, a Gott's Dienst mit eppes sēhr a hōchen Gefühl, mit eppes sēhr an ēdlen Geist. Stempenju hāt sich gestellt akegen der Kale un' hāt ihr Drosche gehalten auf'n Fiedel,—a schoene, a lange Drosche, a rührende Drosche über dem frei un' glücklich Leben vun der Kale bis aher, vun ihr Maedelstand, un' über dem finsteren, bitteren Leben, wās erwartet sie später, später: Aus Maedel! übergedeckt dem Kopp, varstellt die schoene, lange Hāar auf ēbig ... nit dā dās Froehlichkeit! Sei gesund, Jugend, ot werst du a Jüdene!... Eppes sēhr nischt froehlich, Gott soll nischt strāfen far die Rēd'!...

Ot asölche Wörter hören sich kimat araus vun Stempenju's Fiedele; alle Weiber varstēhen gut dem Pschat vun der dāsiger stummer Drosche, alle Weiber fühlen es; see fühlen dās, un' wēinen derauf mit bittere Trähren.

—Wie lang bin ich asō gesessen,—klährt sich a

And suddenly a voice is heard in the darkness; terribly he did cry; a whale, the thinnest of them all, has there spit out a bigot.

And after his spitting up, just at the last prayer of Oleenu, he still continues to philosophize; he says: "With prophets, particularly the little ones, you must have nothing to do!"

XII. STEMPENJU'S VIOLIN

Oh, I feel that my pen is too weak to describe the manner of Stempenju's playing at the Enthronement of the Bride. That was not mere playing, mere fingering of the strings: that was a kind of religious service, devotion to the Lord, with a very elevated feeling, with such a noble spirit! Stempenju took his stand in front of the bride and began to address her with a sermon on his violin, a beautiful, a long sermon, a touching sermon, on the free and happy life she had led heretofore, on her girlish state, and the gloomy, bitter life that awaited her later, later. No longer a girl! the head covered, the beautiful long hair disguised forever ... gone all merriment! Farewell, youth, you are now turned into a married Jewess!... 'Tis somehow very sad! May God not visit us with punishment for such words!...

Almost these words are heard on Stempenju's violin. The women all understand well the purport of that silent sermon, all the women feel it; they feel it, and weep thereupon bitter tears.

"How long have I been sitting," meditates a young

jung Weibel, schlingendig die Trähren,—wie lang bin ich asō gesessen mit zulāste, zuflochtene Zöpp' un' hāb' nor gemēint, as Malochim spielen sich gār mit mir, as ich bin Ēine, a glückliche? Zum Ssof ... ach, zum Ssof....

—Bescher' ihr Gott,—thut beten an ältere Jüdene, a Mutter vun derwachsene Töchter,—bescher' ihr Gott, mein älterer Tochter, ihr Siweg in Gichen, nor mit mehr Masel wie mir, nor mit a schönere Dolje, wie ich hāb' bei mein Mann, Gott soll nit strāfen far die Rēd'!

Ot in asölche Machschowes fallen arein die Weiber un' Stempenju thut sich sein's: Er arbeit't mit alle Keelim, un' dās Fiedele redt. Dās spielt Stempenju a Wēinendig's, un' die Kapelje halt't ihm unter, es werd still, aus-Ljarem, aus-Gepilder! Alle, alle willen hören Stempenjun. Jüden wer'en vartracht, Weiber weren anschwiegen; Jünglech, Maedlech kletteren arauf auf Bänk' un' auf Tischen,—Jeder will hören Stempenjun!

—Sch—scha! Stiller! Ōlem, lās sein still!!

Un Stempenju zugiesst sich auf'n Fiedele un' zugēht sich wie a Wachs: Tjoch, tjoch, tjoch,—mehr hört män nischt. A Hand flieht auf un' āb,—mehr seht män nit, un' es hören sich allerlēi Kōles, un' es giessen sich verschiedene Minee Gesangen, un' alls umetige, trauerige, as es nemmt ān beim Harzen, es zieht die Neschome, es nemmt araus dās Chijes; Der Ōlem gēht aus mit alle Kōches, der Ōlem starbt, starbt mit alle Eewrim, dās Harz werd eppes asō vull, un' es stellen sich Trähren in die Äugen; Jüden süfzen, Jüden krächzen, Jüden wēinen ... un' Stempenju? Wer Stempenju? Me sēht ihm gār nit, me sēht kein Fiedele, me hört nor die süsse Kōles, die göttliche Gesangen, wās füllen ān

woman, swallowing her tears, "how long have I been sitting with flowing, unbraided hair, and thinking that angels are playing with me, that I am the happiest creature! And yet ... ah, and yet...."

"God grant her," so begins her prayer an elderly woman, a mother of grown-up daughters, "God grant her, my oldest daughter, to be soon united in wedlock, but with more happiness than I have had, with a better lot than I have had with my husband,—may God not visit me with punishment for my words!"

Such are the thoughts that fall upon the women, and Stempenju keeps on playing his way: he directs the whole band, and his violin talks eloquently. Stempenju is now playing a sad tune, and his musicians support him. All is quiet, there is no noise, not a sound! All, all want to hear Stempenju. Men fall to musing, women are grown silent. Boys and girls have climbed on benches and tables,—all want to hear Stempenju!

"Hush! Keep still! People, let there be quiet!"

And Stempenju dissolves on his violin and melts like wax; pitapat is all you may hear. An arm flies up and down,—that's all you may see, and you hear all kinds of voices, and all kinds of tunes are poured forth, all melancholy, sad, so that it tears out your heart, draws out your soul, takes away your life. The people grow faint, the people grow weak in all their limbs; the heart is full to overflowing, and tears appear in the eyes. Men sigh, men groan, women weep ... and Stempenju? But who pays attention to him? No one sees him, no one sees his violin; they only hear his sweet tones, the divine music which fills the whole room.... And Rochele the beautiful who had never

die ganze Stub' ... Un' Rochele die schoene, wās hāt noch bis aher nischt gehört Stempenju's Spielen, Rochele, wās hāt gehört, as 's is' dā a Stempenju, nor sie hāt noch nischt gehört asa Min Spielen, stēht un' hört sich zu zu die kischefdige Gesangen, zu die seltene Kōles, un' verstēht nit, wās dās is'. Eppes zieht dās ihr dās Harz, eppes glätt't dās sie,—nor wās dās is' verstēht sie nit. Sie hōbt auf die Äugen ahin, vun wannen es giessen sich die süsse Kōles un' derseht a Pāar wunderschoene, schwarze Äugen, feuerdige Augen, wās kucken gleich auf ihr un' nehmen sie durch, wie Spiesen, wie scharfe Spiesen. Die wunderschoene, schwarze, feuerdige Äugen kucken auf ihr un' winken zu ihr un' reden mit ihr; Rochele will arāblāsen ihre Äugen arāb,—un' kānn nit.

—Ot dās is' Stempenju?

Asō klährt sich Rochele die schoene, wenn dās Besetzen hāt sich schōn geëndigt un' die Mechutonim hōben schōn ān zu trachten mikōach Führen zu der Chupe.

—Wu senen ergez die Licht? frägt Chossen's Zad.

—Die Licht wu senen? entfert Kale's Zad.

Un' asō werd wieder der ēigener Gepilder, wās früher; Alle läufen un' me wēisst nit wuhin. Me kwetscht sich, me stuppt sich, me tret't ān auf Masolim, me reisst Klēidlech, me schwitzt, me siedelt die Ssarwers mit die Schamossim, un' see siedlen zurück die Mechutonim, un' die Mechutonim amperen sich zwischen sich,—es is' borchaschem ganz lebedig!

S. Rabinowitsch.

before heard Stempenju's playing, Rochele who had heard before of Stempenju, but who had never before heard such playing, stands and listens to the enticing music, the rare sounds, and does not understand what that all means. Something has touched her heart, a soft feeling has passed over her, but she does not understand what that is. She lifts her eyes to the place from which the sweet sounds proceed, and notices a pair of very beautiful black eyes, fiery eyes that are looking straight at her, and that transfix her like spears, like sharp spears. The beautiful, black, fiery eyes look at her and beckon to her and speak to her; Rochele wants to lower her eyes, and she cannot.

"Oh, that is Stempenju!"

So meditates Rochele the beautiful, as the Enthronement is ended, and the parents of the contracting parties are getting ready to lead them under the Baldachin.

"Where are the candles?" comes the question from the bridegroom's side.

"The candles, where are they?" comes the reply from the bride's side.

And thus the same noise begins as before. All are running, not knowing whither. There is a jam, and they push each other, and step on people's toes, and tear dresses; they perspire, they scold the ushers and the beadles, and these again scold the parents of the marrying couple, and the parents wrangle among themselves,—praised be the Lord, all is lively!

[XIII]XIII. DER TALMUD
(Jüdische Volksbibliothēk, Vol. II. pp. 195-197)

Alte Blätter vun'm Talmud,
Alte Sagen un' Legenden!
In mein trauerigen Leben
Oft thu' ich zu euch mich wenden.

Bei der Nacht, wenn in der Finster
Läuft der Schlāf vun meine Äugen,
Un' ich sitz' allēin un' elend,
Zu der Brust dem Kopp gebōgen,

In die trauerige Stunden,
Wie a Steren in der blauer
Summernacht, hēbt ān zu scheinen
Der Sikoren in mein Trauer.

Ich dermāhn sich auf die Liebe,
Auf die süsse Kindheitsjāhren,
Wenn ich bin noch frei gewesen
Von mein Kummer, Lēid un' Zoren;

Ich dermāhn' sich auf die Zeiten,
Wenn ich fleg' dem ersten, süssen,
Besten Koss vun Leben, Freiheit,
Frēud' un' Lustigkeit geniessen.

Ich dermāhn' sich auf die alte,
Auf die süsse, liebe Jāhren,
Un' die Blätter vun'm Talmud
Stēhen auf in mein Sikoren.

Ach, die alte, alte Blätter!
Wie viel Licht un' wie viel Steren
Brennen, scheinen un' see können
Ēbig nit verloschen wer'en.

XIII. THE TALMUD

Old leaves of the Talmud, old stories and legends! In my saddened life I frequently turn to you.

At night, when in the darkness sleep evades my eyes, and I sit alone and deserted, my head bowed to my breast,

In those sad hours, like a star in the azure summer night, there begin to shine memories in my sadness.

I recall my love, my sweet years of childhood, when I was still free from sorrow, pain and anger;

I recall those times when I quaffed the first, sweet, the best chalice of life, freedom, joy and merriness.

I recall the old, the sweet, delightful years, and the leaves of the Talmud arise in my memory.

Oh, the old, old leaves! As many lights and as many stars there burn and shine, they can never be extinguished.

Tausend Stromen, tausend Teichen
Hāben see gethun verfliessen,
Samd hāt sich auf see geschotten,
Sturems hāben see gerissen,

Un' die alte, alte Blätter
Leben noch ... see senen take
Gell, verchōschecht, ābgerissen,
Dort a Loch un' dā a Make;

Dā a Stückel ābgesmalet,
Dort a Schure täug' auf Zores,
Un' in Ganzen hāt a Ponim
Vun an alten Bess-hakwores ...

Meele wās? Nu, is' dās take
A Bessalmen, wu begrāben
Liegt in Keewer All's, wās ēbig
Wöllen mir schon mehr nit hāben....

Un' ich, alter, kranker Jossem,
Vull mit Lēid, mit Eemas-mowes,
Stēh', mein grauen Kopp gebōgen,
Stēh' un' wēin' auf Keewer-owes....
S. Frug.

[XIV]XIV. DĀS JÜDISCHE KIND
(Hausfreund, p. 44)

Tief begrāben in der Finster,
Weit vun Luft un' Licht,—
Sehst du dort dem blinden Worem,
Wie er kriecht?

In der Erd' is' er gebōren,
Un' beschert
Is' ihm, ēbig, ēbig kriechen
In der Erd'....

Thousands of streams, thousands of rivers have passed over them, sand has covered them, storms have torn them,

Yet the old, old leaves live on ... though they be yellow, darkened, torn,—a hole here, a spot there;

Here a bit charred, there a line obliterated, and the whole has the appearance of an old cemetery....

What of that? Yes, indeed, that is a burial-ground where lies buried in the grave all that which we shall never have again....

And I, old, sick orphan, full of sorrow, of the awe of death, stand with bent head, stand and weep at the grave of our fathers....

XIV. THE JEWISH CHILD

Deeply buried in darkness, far from air and light,—do you see yonder the blind worm, as he creeps?

In the ground he was born, and it is decreed that forever, yes forever, he shall creep upon the earth....

Wie a Worem in der Finster,
Schwach un' stumm un' blind,—
Lebst du āb die Kindheit's Jāhren,
Jüdisch Kind!

Auf dein Wiegel singt die Mame
Nit kēin Lied
Vun a ruhig stillen Leben,
Freiheit, Fried,

Vun die Gärtner, vun die Felder,
Wu dās frische Kind
Spielt un' frēut sich frei un' lustig,
Wie der Wind.

Nēin! A Quall vun tiefen Jāmmer
Rauscht un' klingt....
Oi, wie bitter is' dās Liedel,
Wās sie singt!

Tiefe Süfzen, hēisse Trähren
Mit a starke Macht
Klingen, rauschen in dem Liedel
Tāg un' Nacht.

Tiefe Süfzen, hēisse Trähren,
Hunger, Kält
Schleppen sich mit dir zusammen
Auf der Welt.

Un' vun Wiegel bis zum Keewer,
Auf dem langen Weg,
Wachsen ganze Wälder Zores
Ohn' a Breg....
S. Frug.

Like a worm in the darkness, weak and mute and blind,—you live through the years of childhood, Jewish child!

At your cradle your mother sings not a song of a quiet, peaceful life, of freedom, peace,

Of the gardens, of the fields, where the blooming child plays and gladdens free and merry like the wind.

No, a spring of deep sorrow bubbles and resounds.... Oh, how bitter is the song that she sings!

Deep sobs, hot tears with a mighty power resound, bubble in the song day and night.

Deep sobs, hot tears, hunger, cold, drag along with you in the world.

And from your cradle to your grave, upon the long journey, there grow whole forests of sorrows without end....

[XV]XV. DER ADELIGER KĀTER
(Emeth, Vol. I. p. 62)

A Fuchs, a chitrer Kerl un' a Lez
Hāt in an Unterhaltung mit a Kāter
Gemacht asō viel Chōsek vun die Kätz',
As Jener is' in Kas gewor'en.
"Du wēisst nit, Füchsel-chazuf"—hāt er
Zu ihm gesāgt mit Zorn,—
"As ich gehör' zum allerhöchsten Adel
"Vun Chajes, weil ich kumm' vun a Mischpoche
"Vun Helden ohne Furcht un' Tadel,
"Wās seinen kēinmāl nit gegangen in Gespann,
"Nit in a Fuhr', nit in a Ssoche,
"Zum Führen Hēu, zum Ackern a Feld,
"Zum Thon, wās passt nit far a Thieren-held;
"Nor lebendig in Wōltāg, Jederer a Pan,
"Durch ehrenhafte Raub.
"Ich stamm' bekizer āb vun flinken Tiger,
"Wās känn verzucken jeden Rind;
"Ich bin dem Lempert's Schwesterkind,
"Sogar vun seine Majestät, dem Loeb
"A Korew nit kēin weiter.
"Ōbgleich ich bin allēin vielleicht,
"Kēin Held nit, nit kēin grōsser Krieger,
"Un' nit kēin mōrediger Streiter."
—"As du bist nit kēin Held, is' leicht
"Zu sehn"—hāt ihm geëntwert unser Fuchs—
"I vun dein schwache Lapke,
"I vun dein Blick, i vun dein Wuchs.
"Wer wēiss nit, as dem klensten Hüntel's Eck
"(Schōn gār nit rēdendig vun seine Zaehner)
"Verjāgt dich, wie die schwachste Žabke,
"In Thom arein var hōle Schreck?

XV. THE NOBLE TOM-CAT

A Fox, a cunning fellow and a jester, conversing once with a Tom-cat, made light of all the cats, so that he made him angry. "You know not, arrant Fox," said he to him, growing angry, "that I belong to the noblest tribe of beasts, for I am descended from a family of heroes without fear and reproach, who never have walked under a yoke of wain, nor plough, to gather in the hay, to till the field, to do what is not meet for a beast-hero,—nay, living aye in plenty, each his own master, by honorable robbery. In short, I am descended from the swift Tiger, who knows how to slay the kine; I am cousin to the Leopard, and even of his Majesty, the Lion, a not distant relative, although I myself, perhaps, be not a hero, nor great warrior, nor awful champion.

"That you are not a hero is easily discerned," our Fox retorted, "both by your weak paw, and by your looks, and by your size. Who does not know that the tail of the smallest dog—not to speak of his teeth—will chase you away like the weakest frog into some hole, agog with fear? You, my friend, are bold only with bones, in a corner of the room, making war on a quiet, hungry mouse. I know of the high deeds of

"Du bist nor, Freund, a Chwat mit Bēiner
"In Winkele, in Haus,
"Bekämpfendig a stille, hungerige Maus.
"Ich wēiss nit vun die Maissim-tōwim,
"Vun deine adelige Krōwim,
"Nor du lebst nit vun ehrenhaften Raub allēin,
"Du, Bruder, schämst sich nit zu ganwenen,
"Zu bettlen un' zu chanfenen,
"Afile naschen is' far dir nit zu gemēin."
Dās sāgendig hāt er sein āngepelzten Eck
Mit Spott a Hōb gethān un' is' aweg.
* * * * * * * *
Die alte Welt
Is vull mit tausende asölche Kāters,
Jachsonim puste, adelige Pimpernātters,
Mit Wonzes lange, bliszendige Äugen,
Ohn' Macht, ohn' Sinn, ohn' Geld,
Nefosches, welche täugen
Zum Klettern mit Pläner in der Hōch,
Vun welche jeder endigt sich in Räuch;
Wās lecken Teller bei dem Reichen
Un' mjauken sich mit sejersgleichen
Aristokratisch fein zusammen,
Un' Alles, wās see wēissen,
Is' mehr nit, wie see hēissen,
Un' dann, vun welche Tigerkätz' see stammen.
M. Winchevsky.

[XVI]XVI. JONKIPER
(Hausfreund, Vol. II. pp. 88-91)

... Es is' wieder Jonkiper, nor dreissig Jāhr senen vun jener Zeit arüber.

Wieder is' die Schul vull mit Tales un' Kittel eingewickelte Jüden; der Pol is' mit Hēu ausgebett' itzt

your noble relatives,—but you do not live by honorable prey alone; you, my friend, are not ashamed to steal, to beg, and to flatter; you do not think it beneath you to nibble secretly at dainties." Saying that, he raised his furry tail in scorn and went away.

* * * * * * * *

The Old World is full of thousands of such Tom-cats, empty-headed braggarts, noble dragons, with long mustaches and glittering eyes, without power, without sense, or money, souls that are good only to crawl on high with plans that all end in smoke; who lick the plates of the rich, and miaul together with their kind in aristocratic fashion, and all they know is only their own names, and then from what Tiger they are descended.

XVI. THE ATONEMENT DAY

... It is again the day of Atonement, but since that time thirty years have passed.

Again the synagogue is full of men wrapped in taliths and shrouds! The floor is strewn with hay now

wie demālt; in zwēi grōsse Kastens vull mit Samd vun bēide Seiten Bime brennen heunt die wächsene Neschome-licht wie mit dreissig Jāhr zurück, chotsch nāch andere, frische Neschomes, wās senen erst in die dreissig Jāhr Neschomes gewor'en. Un' see brennen manche still un' ruhig un' manche flackerndig un' schmelzendig, un' Jünglech Kundeessim chappen die Stücklech ābgeschmolzene Wachs äuch heunt wie a Māl.

Chotsch die Stimme vun dem Chasen is' itzt andersch, āber die Wörter, wās er sagt, un' der Nigen, wās er singt, senen dieselbe, gār dieselbe, nit geändert auf ēin Hāar.

Dieselbe senen äuch die Trähren, wās giessen sich heunt teichenweis dort hinter die varhangene Fensterlech in der weiberscher Schul, chotsch vun andere Äugen, vun andere gepeinigte Herzer fliessen see....

Auf dem Ort, wu mit dreissig Jāhr früher is' die unglückliche Mutter gestan'en un' bewēint ihr liebe Tochter, wās is' asō jung vun der Welt aweg, stēht heunt äuch a Mutter un' zugiesst ihr schwer Harz in hēisse Trähren. Sie wēint un' klāgt über ihr schoene Tochter, wās sie hāt sich a Māl gebentscht mit ihr, a Maedel, schoen wie Gold, wās is' pluzling wie vun a Kischef varführt gewor'en, un' wās mit ihr thut sich itzt, is' schwer un' bitter selbst auszurēden; un' die ständig getreue Mutter bet' itzt mit Trähren, hēiss wie Feuer, nit Gesund, nit lange Jāhren far ihr Kind, āber a Tōdt a gichen, wās wet gleicher sein far dem Kind noch mehr wie far der Mutter.

Sie hāt noch ihr mütterliche Treuheit in ihr Harzen, wie noch ēhder das Unglück is' geschehn.... Nor take derfar bett' sie bei Gott asō hēiss ot dem Tōdt auf ihr Kind. Kēin bessere Sach seht sie nit in der Welt un' kēin ander Sach kānn sie bei Gott dem lebedigen heunt

as then; in two large boxes filled with sand on both sides of the altar there are burning to-day the waxen soul-lights just as thirty years ago, though for other, fresh souls that have become souls only within the last thirty years. And they burn, some quietly and softly, and some flickering and melting, and urchins are now as then picking up the pieces of molten wax.

Although the voice of the Precentor is now different, yet the words which he says, and the tune which he sings, are the same, precisely the same, not a bit changed.

And the tears are the same that flow to-day in streams there behind the curtained windows in the woman's gallery, though from other eyes they flow, from other tortured hearts....

On the same spot where thirty years ago the unfortunate mother had been standing and mourning her beloved daughter who had departed so young from this world, there is to-day also standing a mother and dissolving her heart in hot tears. She is bewailing and lamenting her beautiful daughter who had once been her blessing, a girl, as pure as gold, who had been misled as if by witchery, and of whom it would be hard and bitter to say what she is doing now; and the ever-true mother prays now with tears, as hot as fire, not for health, not for long years for her child, but for quick death, which would be better for the child even than for the mother.

She still harbors her mother's truth in her heart, even as before the calamity had happened.... For that very reason she prays to God so fervently to grant death to her child. She sees no better thing in the world, and she can ask for no better thing to-day of the living God.

nit betten. Un' es giessen sich ihre Trähren still un' fallen über die Wörter vun ihre Tchines; sie halt dem Kopp in Ssider eingegrāben un' schämt sich ihre Äugen arauszunehmen, tomer begegnen see sich mit Äugen, wās wöllen ihr Schand' dersehn, wās is' wie a Fleck auf ihr Ponim gewor'en....

Un' punkt dort, wu die āreme Almone is' gestan'en mit dreissig Jāhr zurück un' hāt minutenweis gekuckt, ihre Jessomim in Schul zu sehn, ōb see dawnen, ōb see nehmen a jüdisch Wort in Maul arein, un' hāt gechlipet wēinendig, as ihre Äugen hāben nit gefun'en, wās see hāben gesucht, stēht heunt a jüdische Tochter un' kuckt durch dās Vorhangel, un' sie wēiss allēin nit, auf wemen sie kuckt mehr, zi auf ihr Mann, wās macht wilde Bewegungen mit bēide Händ' un' mit sein ganzen Körper, oder auf dem jungen Menschen, wās sitzt äuch in Misrach-wand nit weit vun ihm un' dawent wie a Jüd' un' sitzt ruhig wie a Mensch.

Welche Gedanken läufen ihr durch ihr Kopp itzund! Wieviel Trähren hāt sie vargossen vun jenem Tāg ān, as der junger Mann is' gewor'en aus Chossen ihrer un' der wilder Chossen is' ihr Mann, ihr Brōtgeber gewor'en! Wieviel Wunden trāgt sie seitdem still un' tief varschlossen in ihr jüdischen Harzen un' peinigt sich vun ihre ēigene Gedanken, wās tracht sich ihr nit wöllendig, nor sie hāt kēin Kōach nit, nit zu trachten. Un' wie bett' sie itzt Gott, er soll auslöschen dās sündige Feuer vun ihr sündig Harz, auslöschen All's, wās brennt un' kocht in ihr, sie soll vargessen, wās is' gewesen, nit wissen, wie es darf zu sein, nor ēin Sach soll sie wissen, wie lieb zu hāben ihr Mann, welcher wet un' mus ihr Mann bleiben bis ihr Tōdt! Sie soll ihm lieben bei alle seine Unmenschlichkeit, bei sein Wildkeit, un' selbst wenn

And her tears flow quietly and fall on the words of her Prayer; she holds her head buried on the Prayer-book and is ashamed to lift her eyes, lest they meet some eyes that may recognize her shame which has become as a spot upon her face....

And precisely there where the poor widow had been standing thirty years before and had looked every minute to catch a glimpse of her orphans, to see whether they were praying, whether they were reciting the Hebrew words, and had burst out in sobs when her eyes did not find that which she had been looking for, there is standing to-day a young Jewess, and she peeps through the curtain, and she does not know herself at whom she is looking more, whether at her husband who is wildly gesticulating with both his arms and his whole body, or at the young man who is also seated at the Eastern wall not far from him and is praying as behooves a Jew and is sitting quietly as behooves a man.

What thoughts are now rushing through her head! How many tears she has shed since that day when the young man broke off his relations with her, and the uncouth man had become her husband, her breadgiver! How many wounds she has been carrying since then quietly and deeply buried in her Jewish heart, and has been tortured by her own thoughts which crowd upon her against her will, and which she has no strength to repel! And how she now implores God that He may extinguish the sinful fire from her sinful heart, that He may extinguish all that burns and boils within her, that she should forget all that had been, that she should not know how it ought to have been, that she should know but one thing, how to love her husband, who is and must remain her husband until her death! To love

er schlāgt sie, soll sie nor allēin wissen, Ssonim sollen nit derfrēut wer'en un' sie soll alle ihre Pein far Gut können ānnehmen, wie Der, wās thēilt dem Gōrel ein jeder Ischo, hāt a jüdischer Frau geboten....

Un' es fliessen ihre Trähren auf dem ēigenem Ort, wu es hāben asölche Trähren gegossen mit dreissig Jāhr zurück vun a ganz ander Grund un' Quelle. Un' see fallen auf dieselbe Wörter vun Machser, wās jede jüdische Frau varstēht see andersch als die andere.

Nor dort in Mairew-seit, nit weit vun Thür', wēinen die āreme jüdische Frauen äuch heunt mit dem ēigenem Nigen, mit dem ēigenem betrübten Harzen wie mit dreissig Jāhr zurück.

Āremkeit, Hunger, Nōt un' Mangel hāben alle Māl ēin Ponim, ēin Tam un' ēin Ort bei der Thür. Asō sauer un' bitter dās Gewēin, wās kummt vun Niedergeschlāgene, is' a Māl gewesen, wet äuch ēbig sein. Alle Wünsche un' Gelüste vun Menschen wöllen sich überbeiten un' beiten sich, nor der Wunsch vun dem Hungerigen wet ēbig bleiben dās Stückele Brōt; die Gelüste vun dem Nōtbedürftigen wet äuch ēbig hēissen: Vun der Nōt befreit zu wer'en un' nit mehr zu wissen vun dem Tam, wās es hāt!...

Un' dort bei der Thür stēhn itzt äuch nit wēniger Finstere, Ausgetruckente un Schofele, nebech, hören oder hören nit die Sāgerke un' wēinen, wie see zum Harzen is',—es is' Jonkiper.

Nor in rechten mitten Misrach-wand, auf dem ēigenem Ort, wu die frumme Gütele hāt mit dreissig Jāhr zurück gedawent, seht män itzt äuch a choschewe Frau, korew zu fufzig Jāhr, sitzt still un' trauerig, wie a Derhargete, ihre Lippen varschlossen. Die Äugen kucken in offenem Korben-minche, nor see sehn die Wörter nit.

him with all his inhumanity, with all his uncouthness, and even when he beats her, she alone to know it, lest her enemies be not rejoiced, and that she may accept all her troubles in good spirits, just as He who gives each woman her lot, has bidden a Jewish woman to do....

And her tears flow on the same spot where just such tears have flowed thirty years before for another reason and from another source. And they fall on the same words of the Prayer-book, which every Jewish woman interprets in her own way.

Only at the Western wall, not far from the door, the poor women are weeping to-day with the same intonation, with the same burdened heart as thirty years ago.

Poverty, hunger, misery, and want have always the same face, the same appearance, and the same place at the door. Just as oppressive and as bitter as the weeping that issues from the downtrodden has been before, it will eternally be. All desires and longings will change and are actually changing, but the want of the hungry will eternally remain a piece of bread; the longings of the needy will eternally be: To be freed from want and not to know the feeling thereof!...

And there at the door there now stand just such gloomy, emaciated, and dispirited women, who listen or do not listen to the Reader and weep out of the fulness of their hearts,—it is the Atonement day.

In the very centre of the Eastern wall, in the same spot where the pious Gütele had been praying thirty years before, one may even now discern a woman, nigh unto fifty years, sitting quietly and sadly, like one struck dead, with closely pressed lips. Her eyes look into the open Prayer-book, but they do not see the words.

Farwās wēint sie nit?

Is' ihr asō gut zu Muth, as selbst Jonkiper känn sie ihr Harz nit zuthun, zu dermāhnen, as kēin Gut's is' nit ēbig un' der lebediger Mensch wēiss nit, wās morgen känn sein?

Oder is' sie nit a jüdische Frau, a Frau vun a Mann un' Kinder, un' welche jüdische Frau hāt nit ergez ēine oder mehrere Ursachen, wegen wās Jonkiper zu betten un' a hēissen Trähr lāsen fallen?

Is' sie efscher asō hart un' asō schlecht, asō stolz un' vornehm bei sich, as ihr passt nit zu wēinen, Leut' sollen ihre Trähren nit sehn un' nit klähren, sie is gleich zu Allemen?

Nēin! Chanele, "die Gute, die Kluge" is' ihr Namen,—ihre jetzt truckene Äugen sāgen noch Eedes, as see hāben in sejer Zeit viel, viel gewēeint; sie is' nit stolz un' schämt sich nit zu wēinen, bifrat Jonkiper, wās wēint sich memeele!

Farwās-e wēint sie nit?

Es kucken auf ihr viel Äugen un' wundern sich: Wās is' heunt mit ihr der Mähr mehr als alle Jāhr? Nor sie kuckt trucken, wie varstēinert, in ihr Ssider; nit sie wēint, nit sie dawent. A Pāar Māl hāt sie dās Vorhangel varbōgen, a Kuck gethun in männerscher Schul, sich bald zurück aweggesetzt un' jeder Māl alls traueriger un' beklemmter wie früher.

As der Chasen hāt āngehōben dawnen Mussaf, hāt sie noch a Māl a Kuck gethun durch dās Fensterl, die Äugen senen unruhig umgeloffen über der ganzer Schul,—sie hāt sich zurück aweggesetzt.

"Er is' noch alls nitdā!" hāt ihr Harz geredt innerlich, "Zu Mussaf afile hāt er nit gekönnt kummen?

Why does she not weep?

Is she so happy that even on the day of Atonement she cannot prevail over her heart to consider that no good is eternal, and mortal man does not know what to-morrow may be?

Or is she not a Jewish woman, a woman having husband and children? and where is there a Jewish woman that has not some one or more reasons for weeping on the Atonement day, and shedding hot tears?

Is she, perhaps, so hard of heart and so bad, so haughty and conceited, that she does not think it proper to weep, lest people should see her tears and deem her equal with the others?

No! Chanele,—they call her the good, the wise Chanele,—her very dry eyes are witness that she has wept much, very much in her time; she is not proud and is not ashamed to weep, especially on the Atonement day, when tears come of their own accord!

Why, then, does she not weep?

Many eyes are looking at her and wondering why she is so different from other years, why she looks stolidly, like one turned to stone, into the Prayer-book, why she is neither weeping nor praying. A few times she pushed aside the curtain, looked down into the men's division, seated herself again in her place and looked each time sadder and more oppressed than before.

When the Precentor began to read the Mussaf-prayer, she once more peeped through the window, her eyes ran restlessly over the whole synagogue, and she went back to her seat.

"He has not come yet!" her heart spoke to her inwardly. "Even to the Mussaf he could not come?

Och, un' dās is' mein Kind, mein Bchor! Vun ihm hāb' ich dās asō viel Jessurim un' Schmerzen arübergetrāgen, bis ich hāb' ihm auf die Füss' gestellt!

"Jā, mein Kind, mein Wund'! Ein ander Mutter wollt' ihm sein Gebēin varscholten, sie wollt' gesāgt: Nit du bist mein Suhn, nit ich bin dein Mutter,—ich känn es āber nit,—sei mir mōchel, Gott in Himmel, wās ich ruf' ihm noch "mein Kind, mein Suhn!"... O, ich känn bei Dir auf sich betten a Tōdt, āber nit auf mein Kind!—Strāf' mich, Ribōne-schel-ōlem, mich, sein sündige Mutter, efscher bin ich schuldig in dem, wās er is' vun rechten Weg arāb un' hāt Dich, lebediger Gott, vargessen un' hāt dein Tōre varlāsen un' thut dein Gebot nit? Jā, ich bin schuldig, ich hāb' ihm zu viel lieb geha't; wās er hāt gebeten, hāb' ich gethun; ich hāb' sich mit sein frummen Vāter ständig arumgekriegt, as er flegt ihm bestrāfen wöllen. Ich hāb' ihm ausgehodewet, wie er is', un' mich strāf' far ihm!"...

J. Dienesohn.

[XVII]XVII. AUF'N BUSEN VUN JAM
('Songs from the Ghetto,'[120] pp. 70-76)

Der schrecklicher Wind, der gefährlicher Sturem,
Er rangelt sich dort mit a Schiff auf 'n Meer;
Er will sie zubrechen, un' sie mit Jessurim
Schneid't durch alle Tiefeniss, krächzendig schwer.

Es treschtschet der Mastbaum, der Segel, er zittert,
Der rauschender Wasser is' mōredig tief;—
Es kämpfen mit Zoren, es streiten varbittert
Auf Tōdt un' auf Leben der Wind mit der Schiff.

Oh, and that is my child, my first-born! For his sake I have borne so many privations and pains, that I might be able to place him on his feet!

"Yes, my child, my sore vexation! Another mother would have cursed his bones; she would have said: 'You are not my son, I am not your mother,'—But I cannot do that,—forgive me, O Lord, that I still call him 'my child, my son'!... Oh, I can ask for my death of You, but not for the death of my child! Punish me, Lord of the Universe, me, his sinful mother! Maybe I am to be blamed that he has departed from the road of righteousness, and has forgotten You, O living God, and has abandoned Your Law and does not do Your commandments! Yes, I am to be blamed for it, I have loved him too much; I always did what he wanted me to do; I have always quarrelled with his pious father when he wanted to punish him. I have raised him such as he is, and do punish me for him!"...

XVII. ON THE BOSOM OF THE OCEAN

The terrible wind, the dangerous storm, is wrestling with a ship on the ocean; it is trying to break her, but she in distress cuts through the deep, groaning heavily.

The mast cracks, the sail trembles, frightful is the depth of the roaring waters; the wind struggles desperately with the ship in a life and death combat.

Ot mus sie sich lēgen, ot mus sie sich stellen,
Ot treibt es zurück ihr, ot treibt es varaus,—
A Spielchel is' itzter die Schiff bei die Wellen,
See schlingen sie ein un' see speien sie aus.

Es laremt der Jam, un' es hēben sich Chwales;
Es huzet, es pildert mit Schreck un' mit Graul;—
Der Sturem, der Gaslen, will umbrengen Alles,
Der Thom öffent auf sein varschlossene Maul.

Es hören sich Süfzen, es hört sich ēin Beten,
's is' grōss die Ssakone, 's is' schrecklich die Nōt,
Un' Jederer bet't bei sein Gott, er soll retten,
Befreien die Menschen vun sicheren Tōdt.

Dās wēinen die Kinder, es klāgen die Weiber,
Män schreit un' män is' sich miswade azünd:
Es flatteren Sēelen, es zitteren Leiber
Var Schreck var dem boesen, varnichtenden Wind.

Doch unten, in Zwischendeck, sitzen zwēi Männer
Ganz ruhig, see rührt nit der mindester Wēh;
See suchen kēin Rettung, see klären kēin Pläner,
Wie Alls wollt' sein sicher un' still arum see.

Es laremt dās Wasser, die Wellen, see schäumen,
Es wojet, es mojet meschune der Wind;
Es ssappet der Kessel, es hužet der Kōmen;
Doch unten die Zwēi, seht, see schweigen azünd.

See kucken mit Kaltkeit dem Tōdt in die Äugen,
See rührt nit dem Sturem's gefährliche Macht;
Es scheint, as der Tōdt hāt allēin nor erzōgen
See Bēiden, in Schreck un' in finsterer Nacht.

Now she must lie down, now again she must rise, now she is driven back, now forward;—the ship is a plaything of the waves that swallow her up and spit her out again.

The ocean roars, the billows rise, and lash, and thunder in awful terror, the murderous storm wants to destroy everything,—the abyss opens up its closed jaws.

There are heard sighs and prayers. Great is the danger and dreadful the calamity,—and everybody prays to his God that He may save and liberate the people from sure death.

Children weep, women wail; the people cry and confess their sins; souls flutter, bodies tremble in terror of the angry, destructive wind.

But below, in the steerage, two men sit quietly; no pain assails them; they seek no salvation, they make no plans, just as if all were safe and calm about them.

The water roars, the billows foam; the wind whines and howls insanely; the boiler gasps, the chimney buzzes,—but the men below, behold, they are silent now!

They look coolly into the eyes of Death; the dangerous might of the storm touches them not; it seems as though Death had reared the two in terror and dark night.

"Wer seid ihr, Unglückliche,—lässt es doch hören,—
Wās können varschweigen die gwaldigste Nōt,
Wās hāben kēin Süfzen, un' hāben kēin Trähren,
Afile bei'm schrecklichen Thōer vun Tōdt?

"Sāgt, hāben euch take nor Kworim geboren?
Ihr lāsst gār kēin Elteren, Weib oder Kind,
Zu wēinen auf euch, wenn ihr werd't dā varloren
In tiefen, in schrecklichen Ābgrund azünd?

"Wie? Lāsst ihr nit Kēinem, wās ihm soll vardriessen,
Wās er soll wenn baenken, zu lāsen a Trähr,
Wenn euch wet der nasser Bessōlem vargiessen,
Wenn ihr wet dā kēin Māl zurückkehren mehr?

"Wie? Hā't ihr kēin Vāterland gār, kēin Medine,
Kēin Hēim, wu zu kummen, kēin freundliche Stub',
Wās ihr hā't behalten in sich asa Ssine
Zum Leben un' wart't auf der finsterer Grub'?

"Ihr hā't gār nit Kēinem in Himmel dort ōben,
Zu wemen zu schreien, wenn ihr seid in Zar?
Ihr hā't gār kēin Volk nit, ihr hā't gār kēin Gläuben?
Varlorene, wās is' mit euch far a Gsar?"

Es gänezt der Ābgrund, es brausen die Inden,
Es krachen die Leiters vun Schiff, un' es trāgt,
Es hulet der Sturem, es pfeifen die Winden,
Un' Ēiner hāt endlich mit Trähren gesāgt:

"Der schwarzer Bessōlem is' nit unser Mutter,
Nit is' unser Wiegel der Keewer gewe'n;—
Es hāt uns geboren a Malach a guter,
A teuere Mutter, mit Liebe varsehn.

"Who are you, wretched ones, tell me, that you can suppress the most terrible sufferings, that you have no sighs and no tears even at the awful gates of Death?

"Say, have, indeed, graves brought you forth? Do you leave behind you no parents, no wife, no child who will lament you when you are lost here in the deep and dreadful abyss?

"How? Have you no one to be sorry for you, to long for you, or shed a tear, when the wet cemetery will cover you, when you will no more return to this earth?

"How? Have you no fatherland, no country, no home where to go to, no friendly house, that you bear such a contempt for life, and are waiting for the dark grave?

"Have you no one in heaven above to whom to cry when you are in trouble? Have you no nation, have you no faith? Miserable ones, what is your fate?"

The abyss yawns, the waves bellow, the shipladders crack, the storm rages madly, the winds whistle,—and finally one says in tears:

"The black cemetery is not our mother, the grave has not been our cradle; a good angel has borne us, a dear mother, endowed with love.

"Es hāt uns gepjestet a Mame, erzōgen
A zärtliche, wareme, freundliche Brust;
Gekichelt un' ständig gekuckt in die Äugen
Hāt uns äuch a Vāter, un' lieblich gekusst.

"Mir hāben a Haus, nor män hāt sie zubrochen,
Un' unsere hēiligste Sachen varbrennt,
Die Liebste un' Beste varwandelt in Knochen,
Die Letzte varjāgt mit gebundene Händ'.

"Män kenn' unser Land, o, sie lāsst sich derkennen:
Durch Jāgen, durch Schlāgen nit werendig müd',
Durch wilde Pogromen, durch Brechen, durch Brennen,
Durch Suchen dem Tōdt far dem elenden Jüd.

"Un' mir seinen Jüden, varwogelte Jüden,
Ohn' Freund un' ohn' Frēuden, ohn' Hoffnung auf Glück.—
Nit frägt mehr, o, frägt nit, o, seht, lāsst zufrieden!
Amerika treibt uns nāch Russland zurück,

"Nāch Russland, vun wannen mir seinen antloffen,
Nāch Russland derfar, wās mir hāben kēin Geld;
Auf wās bleibt uns itzter zu warten, zu hoffen?
Wās täug' uns dās Leben, die finstere Welt?

"Ihr hā't wās zu wēinen, ihr hā't wās zu brummen,
Ihr hā't wās zu schrecken sich itzt far dem Tōdt,
Ihr hā't gewiss Alle a Hēim, wu zu kummen,
Un' fāhrt vun Amerika äuch nit aus Nōt.

"Doch mir seinen Elende, gleich zu die Stēiner:
Die Erd' is' zu schlecht, uns zu schenken an Ort—
Mir fāhren, doch leider, es wart't auf uns Kēiner,
Erklärt mir, ich bet' euch, wu reisen mir fort!

"A mother has fondled us, a tender, warm, friendly breast has nurtured us; a father, too, has stroked us and looked into our eyes, and kissed us tenderly.

"We have a house, but it has been destroyed, and our holy things have been burned; our dearest and best have been turned into bones, and those who survive have been driven away with fettered hands.

"You know our country; it is easily recognized by its unceasing baiting and beating, by its cruel riots, its ruthless destruction, and dealing death to the wretched Jew.

"Yes, we are Jews, miserable Jews, without friends or joys, without hopes or happiness. Oh, ask us no more, ask no more, oh, leave us in peace! America drives us back to Russia,

"To Russia, whence we have run away, to Russia, because we have no money. What is there left for us to expect, to hope for? Of what good is life, and the gloomy world to us?

"You have something to weep for; you have reason to murmur and to be afraid of Death! You have, no doubt, a home where to go to, and you have left America not from necessity.

"But we are forlorn and alone like a rock. Earth is too mean to give us a resting-place; we are voyaging, but, unfortunately, no one waits for us. Explain to me, pray, whither we are bound!

"Soll sturmen der Wind, soll er brummen mit Zoren,
Soll sieden, soll kochen, soll rauschen der Grund!
Denn 's sei wie 's sei seinen mir Jüden varloren,
Der Jam nor varlöscht unser brennende Wund'...."
M. Rosenfeld.

[XVIII]XVIII. BONZJE SCHWEIG'
(Literatur un' Leben, pp. 11-22)

Dā, auf der Welt, hāt Bonzje Schweig's Tōdt gār kēin Rōschem nischt gemacht! Frägt Emizen becheerem, wer Bonzje is' gewesen, wie asō er hāt gelebt, auf wās er is' gestorben! Zu hāt in ihm dās Harz geplatzt, zu die Kōches senen ihm ausgegangen, oder der Marchbēin hāt sich übergebrochen unter a schwerer Last ... wer wēisst? Efscher is' er gār var Hunger gestorben!

A Ferd in Tramwaj soll fallen, wollt' män sich mehr interessirt, es wollten Zeitungen geschrieben, hunderter Menschen wollten vun alle Gassen geloffen un' die Neweele bekuckt, betracht't afile dem Ort, wu die Mapole is' gewe'n....

Nor dās Ferd in Tramwaj wollt' äuch die S-chie nischt geha't, es soll sein tausend Milljon Ferd' wie Menschen!

Bonzje hāt still gelebt un' is' still gestorben; wie a Schatten is' er durch durch unser Welt.

Auf Bonzje's Bris hāt man kēin Wein nischt getrunken, es hāben kēin Kōsses geklungen. Zu Barmizwe hāt er kēin klingendige Drosche nischt gesāgt ... gelebt hāt er wie a gro, klēin Kerndel Samd beim Breg vun'm Jam, zwischen Milljonen seins Gleichen; un' as der Wind hāt ihm aufgehōben un' auf der anderer Seit Jam arüber gejāgt, hāt es Kēiner nischt bemerkt.

Beim Leben hāt die nasse Blote kēin Schlad vun sein

"Let storm the wind, let it howl in anger: let the deep seethe, and boil, and roar! However it be, we Jews are lost, the ocean alone can allay our burning wound...."

XVIII. BONTSIE SILENT

Here, in this world, the death of Bontsie Silent produced no impression. You will ask in vain who Bontsie was, how he lived, and what caused his death. Did his heart burst, did his strength give out, or were his bones crushed under a heavy load ... who knows? Maybe, after all, he died of starvation!

There would have been displayed more interest if it had been a street-car horse that had fallen dead. Newspapers would have reported about it, hundreds of people would have congregated from all the streets to look at the carcass and even to survey the spot where the accident had occurred!

But even the street-car horse would not be honored in such a distinguished way if there were as many millions of them in existence as there are men.

Bontsie had lived quietly, and he died quietly. He passed through the world like a shadow.

No wine was drunk on the day of Bontsie's circumcision; no cups were clinked. At his confirmation he made no flowery speech ... he lived like a small, yellow grain of sand on the seashore, among millions of its kind, and no one noticed how the wind lifted it up and carried it on the other side of the Ocean.

In his lifetime the wet mud kept no impression of his

Fuss nischt behalten; nāch'n Tōdt hāt der Wind dās klēine Brettel vun sein Keewer umgeworfen, un' dem Kabren's Weib hāt es gefun'en weit vun Keewer un' derbei a Töppel Kartoffles ābgekocht.... Es is' drei Täg' nāch Bonzje's Tōdt, frägt dem Kabren becheerem, wu er hāt ihm gelēgt!

Wollt' Bonzje chotsch a Mazeewe geha't, wollt' efscher über hundert Jāhr sie an Alterthumsforscher gefun'en un' Bonzje Schweig wollt' noch a Māl übergeklungen in unser Luft.

A Schātten, sein Photographje is' nischt geblieben bei Kēinem in Harz; es is' vun ihm kēin Seecher in Kēinem's Mōach nischt geblieben!

"Kēin Kind, kēin Rind,"—elend gelebt, elend gestorben!

Wenn nischt dās menschliche Geruder, wollt' efscher Emizer a Māl gehört, wie Bonzje's Marchbein hāt unter der Masse geknackt: wollt' die Welt mehr Zeit geha't, wollt' Emizer efscher a Māl bemerkt, as Bonzje (äuch a Mensch) hāt lebedigerhēit zwēi ausgeloschene Äugen un' schrecklich eingefallene Backen; as afile wenn er hāt gār schōn kēin Masse nit auf die Pleezes, is' ihm äuch der Kopp zu der Erd' gebōgen, gleich er wollt' lebedigerhēit sein Keewer gesucht! Wollten asō wēnig Menschen wie Ferd in Tramwaj gewesen, wollt' efscher a Māl Emizer gefrägt: Wu is' Bonzje ahin gekummen?

Wenn män hāt Bonzjen in Spital areingeführt, is' sein Winkel in Suterine nischt lēdig geblieben,—es hāben derauf zehn Seins-gleichen gewart't, un' zwischen sich dem Winkel "In-pljum" lizitirt; wenn män hāt'n vun Spitalbett in Tōtenstübel arein getrāgen, hāben auf'n Bett zwanzig āreme Chaluim gewart't.... Wenn er is' araus vun Tōtenstübel, hāt män zwanzig Harugim vun unter ēin eingefallen Haus gebrengt,—wer

footsteps; after his death the wind threw down the small board over his grave, and the grave-digger's wife found it far away from the mound and made a fire with it over which she boiled a pot of potatoes.... It is but three days since Bontsie's death, but you will ask in vain of the grave-digger where he has laid him at rest!

If Bontsie had had a tombstone, an archæologist might have found it a hundred years later, and Bontsie's name would have resounded again in our atmosphere.

He was but a shadow: his picture does not live in anybody's heart; his memory does not exist in anybody's mind!

He left no child, no possessions! He had lived in misery, and he died in misery.

Had it not been for the noise of the crowd, some one might have heard the snapping of Bontsie's bones under a heavy burden; if the world had had more time, some one might have noticed that Bontsie's eyes were dim and his eyes frightfully sunken for one alive; that even when he carried no load on his shoulders, his head was bent to the ground as if he were looking for the grave! If there were as few people as there are horses in the street cars, some one might, perhaps, have asked: What has become of Bontsie?

When Bontsie was taken to the hospital, his corner in the basement was not left unoccupied; ten people of his sort had been waiting for it, and it was auctioned off to the highest bidder; when they carried him from the hospital bed to the morgue, twenty poor people were waiting for his bed. When he left the morgue, they brought in twenty people who had been killed by a falling wall.... Who knows how long he will rest

wēisst, wie lang er wet ruhig wōhnen in Keewer? Wer wēisst, wieviel es warten schōn auf dem Stückel Platz....

Still gebōren, still gelebt, still gestorben un' noch stiller begrāben.

Nor nischt asō is' gewesen auf jener Welt! Dorten hat Bonzje's Tōdt a grōssen Rōschem gemacht!

Der grōsser Schōfer vun Moschiach's Zeiten hāt geklungen in alle sieben Himmlen: Bonzje Schweig is' nifter gewor'en! Die grösste Malochim mit die brēit'ste Flügel senen geflōgen un' Ēiner dem Anderen übergegeben: Bonzje is' "nischbakesch" gewor'en "bischiwo schel majlo"! In Ganeeden is' a Rasch, a Ssimche, a Geruder: "Bonzje Schweig! A Spass Bonzje Schweig!!!"

Junge Malochimlech mit brilljantene Aeugelech, goldene drāht-arbeitene Flügelech un' silberene Pantöffelech senen Bonzjen ankegen geloffen mit Ssimche! Der Gerasch vun die Flügel, dās Klappen vun die Pantöffelech un' dās froehliche Lachen vun die junge, frische, rosige Maülechlech hāt verfüllt alle Himmlen un' is' zugekummen bis zum Kisse-ha-kowed, un' Gott allēin hāt äuch schōn gewusst, as Bonzje Schweig kummt!

Awrohom Owinu hāt sich in Thōer vun Himmel gestellt, die rechte Hand ausgestellt zum brēiten "Scholem-aleechem!" un' a süsser Schmēichel scheint asō hell auf sein alten Ponim!

Wās rädelt asō in Himmel?

Dās hāben zwēi Malochim in Ganeeden arein far Bonzje's wegen a gingoldene Vāterstuhl auf Rädlech geführt!

Wās hāt asō hell geblitzt?

Dās hāt män durchgeführt a goldene Krōn', mit die theuerste Stēiner gesetzt! All's far Bonzjen!

quietly in his grave? Who knows how many are already waiting for his place?

Born quietly, lived quietly, died quietly, and still more quietly buried!

But matters went differently in the other world! There Bontsie's death produced a sensation!

The sound of Moses' ram's horn was heard in all the seven heavens: Bontsie Silent has died! The greatest angels, with the broadest wings, were flying about and announcing the news to each other: Bontsie has been summoned before the Judgment Seat! There is a noise, an excitement, a joy in Heaven: Bontsie Silent! Just think of it,—Bontsie Silent!!!

Young little angels with sparkling eyes, gold-worked wings, and silver slippers rushed out to receive Bontsie with joy! The buzzing of their wings, the clatter of their slippers, and the merry laughter of the young, fresh, and rosy little mouths filled the heavens and reached the Seat of Honor, and God himself knew that Bontsie Silent was coming!

Father Abraham placed himself at the gate of Heaven, and he stretched out his right hand for a friendly "Peace be with you!" and a sweet smile lit up his old face!

What are they rolling there in Heaven?

Two angels are rolling into Paradise an armchair of pure gold on wheels for Bontsie!

What caused that lightning?

They are carrying a golden crown, all set in the most precious stones! All for Bontsie!

—Noch var'n Psak vun Bess-din-schel-majle? frägen die Zadikim verwundert un' nischt gār ohn' Kine.

—Oh! entwern die Malochim, dās wet sein a proste, puste Forme! Gegen Bonzje Schweig wet afile der Katēgor kēin Wort in Maul nischt gefin'en! Die Djele wet dauern fünf Minut!

Ihr spielt sich mit Bonzje Schweig?

* * * * * * * *

As die Malochimlech hāben Bonzjen gechappt in der Luft un' ābgespielt ihm a Semer; as Awrohom Owinu hāt ihm wie an alten Kamrat die Hand geschockelt; as er hāt gehört, as sein Stuhl is' grēit in Ganeeden; as auf sein Kopp wart't a Krōn', as in Bess-din-schel-majle wet män über ihm kēin übrig Wort nischt reden,—hāt Bonzje, gleich wie auf jener Welt, geschwiegen var Schreck! Es is' ihm dās Harz entgangen. Er is' sicher, as dās mus sein a Cholem, oder a proster Toes!

Er is' Bēide gewōhnt! Nischt ēin Māl hāt sich ihm auf jener Welt gecholemt, as er klaubt Geld auf der Podloge, ganze Ōzres liegen ... un' hāt sich aufgechappt noch a grösserer Kabzen wie nächten.... Nischt ēin Māl hāt män in'm a Toes gehāt, es hāt ihm Emiz zugeschmēichelt, a gut Wort gesāgt un' bald sich übergedrēht un' ausgespiegen....

—Mein Masel, tracht er, is' schōn asō!

Un' er hāt Mōre, die Äugen aufzuhēben, der Cholem soll nischt verschwunden wer'en; er soll sich nischt aufchappen ergez in a Hoehl' zwischen Schlangen un' Egdissen! Er hāt Mōre vun Maul a Klang arauszulāsen, a Tnue mit an Eewer zu machen,—män soll ihm nischt derkennen un' nischt awegschleudern auf Kaf-hakal....

Er zittert un' hört nit die Malochim's Komplimenten,

"What? Even before the sentence of the Supreme Court has been passed?" the saints ask not without envy.

"Oh!" answer the angels, "that will be a mere formality. The Prosecuting Attorney himself will find no words against Bontsie! The case will last but five minutes!"

Bontsie Silent—that's no trifling matter!

* * * * * * * *

As the angels carried Bontsie through the air and played sweet tunes to him; as Father Abraham shook his hand like that of an old comrade; as he heard that his chair was ready for him in Paradise, that a crown was waiting for his head, that no trifling words would be spoken against him before the Supreme Court,—Bontsie was frightened into silence just as in the other world! His heart failed him. He was sure that this was but a dream, or a mere mistake!

He had been used to both. Many a time he had dreamed in the other world of picking up money from the floor where fortunes were lying.... More than once they had mistaken him for some one else; they had smiled at him, had said a good word, and then had turned aside, and spit out....

"That's just my luck!" thought he.

And he is afraid to raise his eyes for fear that the dream would disappear, that he should not awaken somewhere in a cave full of serpents and lizards. He is afraid to utter a sound, to move a limb, lest he be recognized and hurled to perdition.

He trembles and does not hear the compliments of

seht nischt sejer Arumtanzen arum ihm, er entwert nischt Awrohom Owinu auf'n herzlichen Scholem-aleechem, un'—geführt zum Bess-din-schel-majle, sāgt er ihm kein "Gut Morgen" nischt....

Bonzje is' ausser sich var Schreck!

Un' sein schreckliche Schreck is' noch grösser gewor'en as er hāt, nischt willendig, unter seine Füss' dersehn die Podloge vun Bess-din-schel-majle. Ssame Alabaster mit Brilljanten! "Auf asa Podloge stēhen meine Füss'!" Er wert in Ganzen verstarrt. "Wer wēisst, welchen Gwir, welchen Row, welchen Zadik män mēint ... er wet kummen, wet sein mein finsterer Ssof!"

Var Schreck hāt er afile nit gehört, wie der Präses hāt befeeresch ausgerufen: "Die Djele vun Bonzje Schweig!" un', derlangendig dem Meeliz-jōscher die Akten, gesāgt: "Les', nor bekizer!"

Mit Bonzjen drēht sich der ganzer Salon, es rauscht ihm in die Ōheren, nor in'm Gerausch hört er alle Māl scharfer un' scharfer dem Malech-meeliz's süss Kol wie a Fiedel:

—Sein Nāmen, hört er, hāt ihm gepasst, wie zum schlank Leib a Klēid vun an Artist a Schneider's Hand."

—Wās redt er? frägt sich Bonzje, un' er hört, wie an umgeduldig Kol hackt ihm über un' sāgt:

—Nor ohn' Mescholim!

—Er hāt kēin Māl, hēbt weiter ān der Meeliz-jōscher, auf Kēinem nischt geklāgt, nischt auf Gott, nischt auf Leut'; in sein Äug' hāt kēin Māl nischt aufgeflammt kēin Funk' Ssine, er hāt es kēin Māl nischt aufgehōben mit a Pretensje zum Himmel.

Bonzje verstēht weiter nischt a Wort, un' dās harte Kol schlāgt weiter über:

the angels, does not see their dancing around him, does not reply to Father Abraham's hearty "Peace be with you!" and being led before the Supreme Court he does not say "Good morning" to them.

Bontsie is beside himself with terror.

And his terrible fear is still increased when by accident he notices the floor of the Court Hall under his feet. Pure alabaster and brilliants! "On such a floor do my feet tread!" He grows stiff with fright. "Who knows what rich man, what Rabbi, what saint they mean!... I shall fare ill when he will come!"

In his terror he did not even hear the Presiding Officer's call: "The case of Bontsie Silent!" and his saying to the Advocate, as he handed him the documents: "Read, but be short!"

The whole hall is turning around with Bontsie, there is a din in his ears, and through it he can distinguish more sharply and more sharply the voice of the Advocate as sweet as a violin:

"His name," he hears him saying, "has fit him like an artist-tailor's gown on a graceful body."

"What is he talking about?" Bontsie asks himself. And he hears an impatient voice interrupting him, and saying:

"Pray, without similes!"

"He has never, proceeds the Advocate, complained against any one, neither against God nor against man! There has never flamed up a spark of hatred in his eyes; he has never uplifted them with any pretensions to Heaven."

Bontsie again does not understand a word, and the harsh voice interrupts him:

—Ohn' Retorik!

—Iow hāt nischt ausgehalten, er is' umglücklicher gewesen—

—Fakten, truckene Fakten! ruft noch umgeduldiger der Präses.

—Zu acht Tāg' hāt men ihm male gewesen—

—Nor ohn' Realism!

—A Mōhel, a Fuscher hāt dās Blut nit verhalten—

—Weiter!

—Er hāt alls geschwiegen, führt weiter der Meeliz-jōscher, afile wenn die Mutter is' ihm gestorben un' er hāt zu dreizehn Jāhr a Stiefmame bekummen ... a Stiefmame—a Schlang, a Marschaas....

—Mēint man doch efscher fort mich? tracht Bonzje.

—Ohn' Insinuazjes auf dritte Personen, boesert sich der Präses.

—Sie flegt ihm žalewen dem Bissen ... ēher-nächtig verschimmelt Brōt ... Hāar-flachs far Flēisch ... un' sie hāt Kawe mit Schmetten getrunken—

—Zu der Sach'—schreit der Präses.

—Sie hāt ihm far dās kēin Nägel nischt gekargt un' sein blo-un'-blo Leib flegt arauskucken vun alle Löcher vun seine verschimmelt-zurissene Klēider.... Winter, in die grösste Fröst', hāt er ihr bārwess auf'n Hōf Holz gehackt, un' die Händ' senen zu jung un' schwach gewesen, die Klötzlech zu dick, die Hack zu stumpig ... nischt ēin Māl hāt er sich die Händ' vun die Stawes ausgelenkt, nischt ēin Māl hāt er sich die Füss' ābgefrōren, nor geschwiegen hāt er afile sich var'n Vāter—

—Var'n Schiker! lacht arein der Katēgor, un' Bonzje werd kalt in alle Eewrim—

"Please, without rhetoric!"

"Job did not endure, but he has been more unfortunate—"

"Facts! Dry facts!" the President calls out more impatiently.

"On the eighth day he was circumcised—"

"Pray, without realism!"

"The surgeon was a quack, and he did not stanch the blood."

"Go on!"

"He was always silent," the Advocate proceeds, "even when his mother died, and he got upon his thirteenth year a stepmother ... a stepmother—a snake, a witch."

"Maybe he really means me?" Bontsie thinks to himself.

"Leave out insinuations against third persons!" says the President, angrily.

"She begrudged him every morsel.... Musty bread, three days old ... tendons for meat ... and she drank coffee with cream...."

"Let's come to business!" cries the President.

"And she did not spare him her finger nails, and his blue-and-black body peeped through all the holes of his musty clothes.... In winter, in the severest frosts, he chopped wood for her in his bare feet, and his hands were too young and too weak, the blocks too large, the axe too dull.... More than once he had sprained his wrists, more than once he had frozen his feet, but he was silent, and even to his father—"

"The drunkard!" the Prosecuting Attorney laughs out loud, and a shiver passes over Bontsie's body.

—Nischt geklāgt,—endigt der Meeliz-jōscher dem Satz.

—Un' ständig elend, führt er weiter, kēin Chawer, kēin Talmud-tōre, kēin Cheeder, kēin Schkole ... kēin ganz Beged ... kēin freie Minut—

—Fakten! ruft weiter der Präses.

—Er hāt geschwiegen afile später, wenn der Vāter hāt'n schikerhēit a Māl āngechappt bei die Hāar un' in Mitten a schneewindiger Winternacht arausgeworf en van Stub'! Er hāt sich still aufgehōben vun Schnee un' is' entloffen, wu die Äugen hāben ihm getrāgen....

Auf'n ganzen Weg hāt er geschwiegen ... beim grössten Hunger hāt er nor mit die Äugen gebettelt.

Erscht in a schwindeldige, nasse Wjosne-nacht is' er in a grōsse Stādt areingekummen; er is' arein wie a Troppen in a Jam un' doch hāt er die ēigene Nacht in Kose genächtigt.... Er hāt geschwiegen, nischt gefrägt far wās, far wenn? Er is' araus un' die schwerste Arbēit gesucht! Nor er hāt geschwiegen!

Noch schwerer far der Arbeit is' gewesen sie zu gefin'en,—er hāt geschwiegen!

Bādendig sich in kalten Schwēiss, zusammengedrückt unter der schwerster Last, beim grössten Krampf vun'm lēdigen Māgen, hāt er geschwiegen!

Bespritzt vun fremder Blote, bespiegen vun fremde Maüler, gejāgt vun Trotuaren mit der schwerster Last arāb in Gassen zwischen Droschkes, Kareten un' Tramwajs, kuckendig jede Minut dem Tōdt in die Äugen arein,—hāt er geschwiegen!

Er hāt kēin Māl nischt übergerechent, wieviel vun Masse es kummt aus auf a Groschen, wieviel Māl er is' gefallen bei jeden Gang far a Dreier, wieviel Māl er hāt schier nischt die Neschome ausgespiegen, māhnendig sein Verdienst, er hāt nischt gerechent, nischt sein, nischt Jenem's Masel, nor geschwiegen!

"He did not complain!" the Advocate concludes his sentence.

"And eternally alone, he proceeds,—no friend, no religious instruction, no school ... not a whole garb ... not a free minute!"

"Stick to facts!" calls out the President.

"He was silent even later, when his father, in a drunken fit, once grabbed him by his hair and kicked him out of the house into a stormy winter night. He quietly picked himself up and ran whither his eyes carried him.

"He was silent on his whole journey ... in the greatest frost he begged only with his eyes.

"In a nasty, wet spring night he arrived in a large city; he fell in like a drop in the Ocean, and yet he passed that very night in the police jail.... He was silent, did not ask why. He came out of it, and looked for the hardest work! And he was all the time silent.

"Much harder than the work was the finding of the same,—and he was silent.

"Bathing in cold sweat, bent under the heaviest burdens, during the severest cramps of his empty stomach,—he was silent!

"Besmutted by strangers' mud, bespit by strangers' mouths, driven with his heavy load from the sidewalks into the streets among buggies, coaches, and street cars, looking every moment into the eyes of death,—he was silent!

"He never calculated how many pounds of load came to every penny, how many times he stumbled on every three kopeks' errand, how many times he almost exhaled his soul collecting his pay; he did not beseech or curse,—he only was silent!

Sein ēigen Verdienst hāt er nischt hōch gemāhnt. Wie a Bettler hāt er sich bei der Thür gestellt, un' in die Äugen hāt sich a hüntische Bakosche gemālt! "Kumm' später!" un' er is' wie a Schātten still verschwunden gewor'en, kedee später noch stiller auszubettlen sein Verdienst!

Er hāt afile geschwiegen, wenn män flegt ihm ābreissen vun sein Verdienst, oder ihm areinzuwarfen a falsche Matbeje ... er hāt alls geschwiegen....

—Mēint män doch take mich! troest't sich Bonzje.

* * * * * * * *

—Ēin Māl, führt weiter der Meeliz-jōscher noch a Trunk Wasser, is' in sein Leben a Schinui gewor'en ... es is' durchgeflōgen a Kotsch mit gummene Räder mit zuploschete Ferd' ... der Schmeisser is' schōn lang vun weitens gelegen mit a zuspaltenem Kopp auf'n Bruk ... vun die derschrockene Ferd's Maüler spritzt der Schaum, vun unter die Podkowes jāgen sich Funken, wie vun Lokomotiw, die Äugen blischtschen wie brennendige Sturkatzen in a finsterer Nacht,—un' in Kotsch sitzt nischt tōt, nischt lebedig, a Mensch.

Bonzje hāt die Ferd' verhalten!

Der Gerateweter is' gewesen a Jüd, a Balzdoke, un' hāt Bonzjen die Tōwe nischt vergessen.

Er hāt ihm dem Gehargenten's Kelnje übergegeben; Bonzje is' a Schmeisser gewor'en! Noch mehr,—er hāt ihm Chassene gemacht, noch mehr,—er hāt ihm afile mit a Kind versorgt,—un' Bonzje hāt alls geschwiegen!

—Mich mēint män, mich! befestigt sich Bonzje in der Deje, un' hāt sich die Hose nischt, an Äug' zu warfen auf'n Bess-din-schel-majle....

Er hört sich weiter ein zum Malech-meeliz:

"He did not ask loud for his pay. Like a mendicant he stood at the door with a doglike prayer in his eyes. 'Come later!' and he disappeared quietly like a shadow, in order to ask later still more quietly for his dues!

"He was silent even when they knocked off something from his pay, or paid him in a counterfeit coin ... he was silent...."

"It seems they really mean me!" Bontsie consoles himself.

* * * * * * * *

"Once," proceeds the Advocate, after taking a drink of water, "there came a change in his life ... a coach with rubber wheels and frightened horses rushed by ... the driver lay way back on the pavement with his head split open ... foam spurted from the mouths of the frightened horses, and sparks flew from under their feet, as from a locomotive; their eyes sparkled like glowing coals in a dark night,—and in the coach there was sitting, more dead than alive, a man!

"Bontsie stopped the runaway.

"The person thus saved was a Jew, a charitable man, and he did not forget Bontsie's kindness.

"He transferred to him the seat of the killed man; Bontsie became a driver! More than that,—he got him married; still more, he provided him with a child ... and Bontsie kept silent all the time!"

"They mean me, they mean me!" Bontsie strengthens himself in his belief, and he has no courage to raise his eyes on the Supreme Judge.

He listens again to the Advocate.

—Er hāt geschwiegen afile, wenn sein Baltōwe hāt in Kurzen bankrottirt un' ihm sein S-chires äuch.... Er hāt geschwiegen afile, wenn dās Weib is' ihm entloffen un' übergelāst ihm a Kind vun der Brust....

Er hāt geschwiegen afile mit fufzehn Jāhr später, wenn dās Kind is' aufgewachsen un' genug stark gewesen,—Bonzjen arauszuwarfen vun Stub'....

—Mich mēint män, mich! frēut sich Bonzje.

* * * * * * * *

—Er hāt afile geschwiegen, hēbt ān wēicher un' traueriger der Malech-meeliz, wenn der ēigener Baltōwe hāt sich mit Alle ausgegleicht, nor ihm kēin Groschen S-chires nischt zurückgegeben,—un' afile demelt, wenn er is' Bonzjen (weiter fāhrendig auf a Kotsch mit gummene Räder un' Ferd' wie Loeben) übergefāhren....

—Er hāt alls geschwiegen! Er hāt afile der Polizēi nischt gesāgt, wer es hāt ihm zurecht gemacht....

* * * * * * * *

—Er hāt geschwiegen afile in Spital, wu män mäg schōn schreien!

Er hāt geschwiegen afile, wenn der Doktor hāt ohn' fufzehn Kop. nischt gewollt zu'n ihm zugēhn, un' der Wächter ohn' fünf Kop.—tauschen die Wäsch'!

Er hāt geschwiegen beim Gōssen, er hāt geschwiegen in der letzter Rege, beim Starben....

Kēin Wort gegen Gott, kēin Wort gegen Leut'! Dixi!

* * * * * * * *

Bonzje hēbt ān weiter zu zittern auf'n ganzen Leib. Er wēisst, as nāch'n Meeliz-jōscher gēht der Katēgor. Wer wēisst, wās der wet sāgen? Er allēin hāt sein ganz Leben nischt gedenkt, noch auf jener Welt hāt er jede Minut die früherdige vergessen ... der Meeliz-jōscher

"He was silent even when his benefactor became bankrupt and did not pay him his wages.... He was silent even when his wife ran away and left him with a nursing babe....

"He was silent even fifteen years later when the child grew up, and was strong enough to throw Bontsie out of doors...."

"They mean me, they mean me!" Bontsie says joyfully.

"He was silent," the Advocate begins again with a softer and sadder voice, "when his benefactor resumed business, but did not pay him a cent, and even then, when he ran over him, again riding in a carriage with rubber tires, and horses like lions.

"He was all that time silent! He did not even tell the police who had maimed him so.

* * * * * * * *

"He was silent even in the hospital, where one may cry!

"He was silent even when the doctor would not come to him unless he was paid fifteen kopeks, and the janitor would not change his shirt without five kopeks!

"He was silent during the last moments of his life, he was silent in his death agony....

"Not a word against God, not a word against man! Dixi!"

* * * * * * * *

Bontsie begins again to tremble in his whole body. He knows that after the Advocate comes the Prosecuting Attorney. Who knows what he will say? He himself had never, during his whole life, preserved the memory of anything ... in the other world, he forgot

hāt ihm All's dermāhnt ... wer wēisst, wās der Katēgor wet ihm dermāhnen!

—Rabōssai! hēbt ān a scharf-stichedig, brühendig Kol—

Nor er hackt āb—

—Rabōssai! hēbt er noch a Māl ān, nor wēicher un' hackt weiter āb.

Endlich hört sich, vun dem ēigenem Hals araus, a wēich Kol, wie a Putter:

—Rabōssai! Er hāt geschwiegen! Ich will äuch schweigen!

Es werd still, un' vun vorent hört sich a neue wēiche, zitterdige Stimme:

—Bonzje, mein Kind Bonzje! ruft es wie a Harfe.... Mein harzig Kind Bonzje! In Bonzjen zuwēint sich dās Harz ... er wollt' schōn die Äugen geöffent, nor see senen verfinstert vun Trähren.... Es is' ihm asō süss-wēinendig kēin Māl nischt gewesen.... "Mein Kind," "Mein Bonzje,"—seit die Mutter is' gestorben, hāt er asa Kol un' asōne Wörter nischt gehört—

—Mein Kind! führt weiter der Ow-bess-din,—du hāst alls gelitten un' geschwiegen! Es is' nischt dā kein ganz Eewer, kēin ganz Bēindel in dein Leib ohn' a Rane, ohn' a blutig Ort, es is' nischt dā kēin ēin behalten Ort in dein Neschome, wu es soll nischt bluten ... un' du hāst alls geschwiegen....

Dort hāt män sich nischt verstan'en derauf! Du allēin hāst gār efscher nischt gewusst, as du kännst schreien un' vun dein Geschrēi können Jereecho's Mauern zittern un' einfallen! Du allēin hāst vun dein verschlāfenem Kōach nischt gewusst....

Auf jener Welt hāt män dein Schweigen nischt

every moment the previous ... the Advocate brought back so many recollections ... who knows what the Prosecuting Attorney will remind him of?

"Judges!" he begins with a sharp, stinging voice—

But he stops short.

"Judges!" he begins once more, but more softly, and he interrupts himself again.

At last there issues from the same throat a voice as soft as butter:

"Judges! He has been silent! I shall be silent too!"

All is still, and in front a new soft, trembling voice is heard:

"Bontsie, my child Bontsie!" Bontsie's heart is dissolved in tears ... he would have opened his eyes, but they are covered with tears ... he has never wept such sweet tears before.... "My child," "My Bontsie!"—ever since his mother had died, he had not heard such a voice and such words.

"My child!" the Highest Judge proceeds, "you have suffered all, and you were silent! There is not a member, not a bone in your body without wounds, without a spot of blood. There is not a hidden place in your soul where it does not bleed, and yet you were always silent....

"There they did not understand such things! It may be you yourself did not know that you can cry and that from your cries the walls of Jericho could tremble and fall! You yourself did not know of your hidden power....

"They did not reward your silence in the other

belōhnt, nor dort is' der Ōlem-hascheker, dā auf'n Ōlem-emes west du dein Lōb bekummen!

Dich wet dās Bess-din-schel-majle nischt mischpeten, dir wet es nischt paskenen, dir wet es kēin Cheelek nischt aus-un' nischt āb-thēilen! Nemm dir, wās du willst! Alles is' dein!

Bonzje hēbt dās erste Māl die Äugen auf! Er werd wie verblend't vun der Licht vun alle Seiten; Alles blankt, Alles blischtschet, vun Alles jāgen Strahlen: vun die Wänd', vun die Keelim, vun die Malochim, vun die Dajonim! Ssame Sunnen!

Er lāst die müde Äugen arāb.

—Take? frägt er messupek un' verschämt.

—Sicher! entfert fest der Ow-bess-din! Sicher, sāg' ich dir, as Alles is' dein, Alles in Himmel gehör' zu dir! Klaub' un' nemm, wās du willst, du nemmst nor bei dir allēin!

—Take? frägt Bonzje noch a Māl, nor schōn mit a sicheren Kol.

—Take! Take! Take! entfert män ihm auf sicher vun alle Seiten.

—Nu, ōb asō, schmēichelt Bonzje, will ich take alle Tāg' in der Früh' a hēisse Bulke mit frischer Putter!

Dajonim un' Malochim hāben arābgelāst die Köpp' verschämt. Der Katēgor hāt sich zulacht.

J. L. Perez.

world, but that was the World of Delusion; here, in the World of Truth, you will receive your reward!

"The Supreme Court shall not pass sentence against you! It will not weigh and dole out your part to you. Take what you wish,—all is yours!"

Bontsie lifts his eyes for the first time! He is dazed by the light on all sides: everything sparkles, everything flashes, beams issue everywhere: from the walls, from the vessels, from the angels, from the judges! Nothing but suns around him!

He wearily droops his eyes.

"Really?" he asks doubtfully and abashed.

"Indeed!" answers the Highest Judge. "Indeed, I tell you—all is yours! All in Heaven belongs to you! Choose and take what you wish! You take your own."

"Really?" asks Bontsie once more, but in a firmer voice.

"Really, really, really!" they answer him on all sides.

"Well, if so," Bontsie smiles, "I should like to have every morning a hot roll with fresh butter!"

Judges and angels drooped their heads abashed. The Prosecuting Attorney laughed out loud.

I. APPENDIX
BIBLIOGRAPHY

(This Bibliography is a partial list of the works consulted in the preparation of the present book. Those marked with an asterisk are not in the Harvard Library; the others were formerly in my private possession, together with a large number (1800 titles in all) not given here. They now form in the Harvard Library the nucleus of a Judeo-German collection, the largest in America. For an additional list of newspapers, see Ch. D. Lippe, Bibliographisches Lexicon der gesammten jüdischen Literatur der Gegenwart, Vienna, 1881, pp. 666, 667.)

I. APPENDIX
BIBLIOGRAPHY

PERIODICALS AND ALMANACS

*Monatschrift, Jüdisch-deutsche. Prague and Brünn, 1802. 8vo.

*Beobachter, Der, an der Weichsel. Dostrzegacz nadwislański. Warsaw, 1824. 4to.

Zeitung. Redacteur: A. M. Mohr; Verleger: A. I. Madfis. Lemberg. (First number appeared in April, 1848.) 4to.

Post, Die jüdische. Dās is' a politische un' komerzische Zeitung. Verantwortlicher Redakteur, A. N. Blücher? Lemberg, 1849. (First number appeared Nov. 2, 1849.) 8vo.

*Kol-mewasser. In jüdisch-deutscher Sprache von A. Zederbaum un' A. I. Goldenblum. Odessa, 1863-1871. Fol.

*Zeitung, Warschauer jüdische. Erscheint jeden Freitāg. Warsaw, 1867. Fol.

Jisrulik. Zeitungsblatt far kol Jisroel. Erscheint Freitāg vun die Herausgeber J. J. Linetzki and A. Goldfaden. Lemberg, July 23, 1875-Feb. 2, 1876. Fol.

Kalender, Der nützlicher. Far die russische Jüden. Vun S. Abramowitsch. Wilna, 1876-. 8vo.

Volkskalender, Praktischer. Vun J. J. Linetzki. Lemberg, 1876-; Warsaw, 1883-. 8vo. 64 pp.

Volksblatt, Jüdisches. A politisch-literarische Zeitung. Erscheint in St. Petersburg ēin Māl in der Woch', Donnerstāg. St. Petersburg, Oct. 1/13, 1881-1889. Fol., except for 1888, which consists of the newspaper in large fol., and the Beilage, 4to. Editors, A. Zederbaum,-1887, Dr. L. O. Cantor, 1888-1889.

*Pōlischer Jüdel, Der. The Polish Yidel. Editor, M. Winchevsky. London, 1884. 4to. Weekly. Only sixteen numbers appeared, after which it was named.

*Zukunft, Die. The Future. First three numbers of 4 pp. each, later of 8 pp. each. London, 1884-August, 1885. 4to.

*Arbeiterfreund, Der. The Worker's Friend. Published by the International Workingmen's Educational Club. London, 1886-1891. Folio, of 8 pp. each. Started as monthly, then weekly of 4 pp., then 8, then again 4 pp.

Wecker, Der jüdischer. Redaktirt vun M. L. Lilienblum, herausgegeben vun J. H. Rabnizki un' Z. S. Frankfeld. Odessa, 1887. 8vo.

Familienfreund, Der. Herausgegeben vun M. Spektor. 2 vols. Warsaw, 1887-1888. 8vo.

Hausfreund, Der. A historisch-literarisches Buch. Herausgegeben vun M. Spektor. Warsaw, 1888-. 8vo. Vol. I. 1888, 2d ed., 1894; Vol. II. 1889; Vol. III., 2 eds., 1894; Vol. IV. 1895; Vol. V. 1896.

Kalender, Warschawer jüdischer, Eppelberg's. A historisch-literarisch-wissenschaftliches Buch, mit Annoncen. Warsaw, 1888. 8vo.

Volksbibliothēk, Die jüdische. A Buch für Literatur, Kritik un' Wissenschaft. Herausgegeben vun Scholem Aleechem (S. Rabinowitsch). 2 vols. Kiev, 1888-1889. 8vo.

Bibliothēk, Die klēine jüdische. A Sammlung vun Gedichte, Feuilletons, Erzaehlungen un' Jedies vun die jüdische Kolonies in Erzisroel. Herausgegeben vun der jüdischer Bibliothēk in Odessa, 1888. 4to.

Volksfreund. The Volksfreund. The only Jewish Weekly Journal of America. Editor, J. S. Glick. New York, 1889. 8vo.

Menschenfreund, Der. Belletristische Wochenschrift für Neues, Literatur, Kunst un' Unterhaltung, von N. M. Schaikewitsch. New York, 1889-1891. 4to.

Wecker, Der klēiner. A Sammlung vun verschiedene Artikel un' Gedichte. Herausgegeben vun Odessar gute Freund' vun'm jüdischen Loschen. 1890. 4to.

Bibliothēk, Die jüdische. A Žurnal für Literatur, Gesellschaft un' Oekonomie. Erscheint zwēi Māl jährlich. Redaktirt un' herausgegeben durch J. L. Perez. Warsaw, 1891-. (Only three numbers have so far been issued.) 8vo.

*Freie Welt, Die. The Free World. A monatlicher sozialistischer Žurnal, arausgegeben vun der Gruppe 'Freie Welt.' London, 1891-1892. 4to. Only ten numbers of 24 pp. each have appeared.

Handelskalender, Der jüdischer. Auf fünf Jāhr, 1891-1896. A historisch-literarisch wissenschaftliches Buch mit Annoncen. Redaktor un' Herausgeber J. Bernas. Warsaw, 1891. 8vo.

Hēilige Land, Dās. Verschiedene Artiklen, Lieder un' Erzaehlungen wegen Jischuw Erez Jisroel. Herausgegeben vun Berthe Flekser un' Jisroel Narodizki. Zhitomir, 1891. 8vo.

Zukunft, Die. The Future. A wissenschaftlich-sozialistische Monatschrift. Arausgegeben vun die jüdisch-sprechende Sekzionen, S. A. P. vun Nord-Amerika. New York, 1892-1897. 4to.

Familienkalender, Warschawer jüdischer. A Buch vun Literatur un' Gesellschaft. Herausgegeben vun M. Spektor. Warsaw, 1893-. 8vo.

Stādtanzeiger, Der. Wissenschaftlicher Žurnal für Literatur, Kunst, Wissenschaft un' Kommerz. Arausgegeben vun Philip Krantz un' A. M. Sharkansky. New York, 1893. 8vo.

Volksfreund, Der. A literarisch-wissenschaftliche Sammlung herausgegeben vun N. Rosenblum. Odessa, 1894. (One number only.) 8vo.

Literatur un' Leben. A Sammelbuch für Literatur un' Gesellschaft. Herausgegeben durch J. L. Perez. Warsaw, 1894. 8vo.

Jontew-blättlech. J. L. Perez's Ausgaben. Warsaw, 1894-1896. 8vo. Vun Peessach bis Peessach. Erste Serie. 10 Jontew-blättlech (1894-1895). 32 columns each. 1) Lekowed Peessach. 2) Feilenbōgen. 3) Grünes. 4) Tones. 5) Trōst. 6) Schōfer. 7) Hoschane. 8) Lichtel. 9) Schabes-ōbs. 10) Hāmen-tasch'.

Zwēite Serie, 1895-1896. 1) Kol Chamiro. 2) Der Ōmer. 3) Bikurim. 4) Tamus. 5) Le-Schono-tōwo. 6) Chamischo Osser. 7) Ōneg Schabes. The first five of 64 columns each, the last two of 32 columns.

Widerkol, Dās. Spektor's Verlag. A Blättel auf wochendige Täg'. Warsaw, 1894. 8vo, 32 col.

Lamteren, Der. Spektor's Verlag. A Blättel auf wochendige Täg'. Warsaw, 1894. 8vo, 32 col.

Volkskalender, Der amerikanischer. The American People's Calendar. A Yearly Literary Review. By Alexander Harkavy. New York, 1894-. 8vo.

Neue Welt, Die. The New World. Ein wōchentlicher Žurnal vun S. J. Silberstein. Published weekly in Jewish-German language. New York, 1894. (Only two numbers were issued.) 8vo.

Puck, Der jüdischer. The Hebrew 'Puck.' Weekly, editor M. R. Schaikewitsch. New York, 1894-1896. Fol.

Freie Gesellschaft, Die. A monatlicher Žurnal für die fortgeschrittene Ideen, arausgegeben vun die 'Freie Gesellschaft Publ. Association.' Editors, M. Leontiev and M. Katz. New York, Vol. I. No. 1, October, 1895. 4to, 32 pp.

Emes, Der. The Eimeth (Truth). A wōchentliches Familienblatt für Literatur un' Aufklärung. Editor, M. Winchevsky. Boston, 1895. Fol.

Volkskalender, Jüdischer. Redigirt vun Gerschom Bader. Lemberg, 1895. 8vo.

Wahrheit, Die. Monatschrift zur Unterhaltung und Belehrung, von Hirsch Loeb Gottlieb. M. Sziget. 1896 (2 numbers only). 8vo.

Hatikwoh, Die Hoffnung. Journal Hebdomadaire pour les Israélites. Erscheint jeden Freitāg. Organ für Politik, Literatur, Wissenschaft und hauptsächlich jüdisch-nationale Interessen. Redaktor un' Herausgeber J. Bernas. Paris, 1897-. Fol.

Neuer Geist, Der. The New Spirit. Monatschrift für Wissenschaft, Literatur un' Kunst. Erscheint jeden Monat. Publisher, Sigmund Kantrowitz. New York, 1897-1898. 4to.

Neue Welt, Die. The New World. Erscheint monatlich. Arausgegeben vun A. M. Sharkansky. New York, 1897. 8vo.

Arbeiter, Der jüdischer. Organ für die Interessen der jüdischen Arbeiter in Russland, herausgegeben vun der "Gruppe jüdischer Sozial-demokraten in Russland," 1897. 4to.

Zeit, Die. The Time. Monatlicher Žurnal far Literatur, Unterhaltung un' jüdische Interessen. Redaktirt un' arausgegeben vun M. M. Dolitzky. New York, 1898. 4to.

Neue Zeit, Die. The New Time. Wissenschaftliche Monatschrift. Arausgegeben vun die jüdisch-sprechende Sekzion vun der sozialist. Arbeiterpartei vun Nord-Amerika. New York, 1898-. 4to.

SONG-BOOKS

Lieder-magasin. Magazine of Songs. Published by J. Katzenellenbogen. New York, 1898. Folio. Pt. I. 10 pp.; Pt. II. 10 pp.; Pt. III. 10 pp.; Pt. IV. 11 pp.

Neuer Singer, Der. In 3 Thēilen. 1. Thēil. Die neueste Theaterlieder vun die beste Verfasser. II. Thēil. Sēhr schoene Witzen mit Pictures zum Lachen. III. Thēil. Der Album. Verschiedene Bilder vun jüdische Verfasser. New York, s. a. 16mo, 29 and (30) pp. and adv.

Liederalbum, Der. A Sammlung vun alle jüdische Theaterlieder, Konzertlieder, Kupleten un' Volkslieder. Erster Buch. Alle Theaterlieder, mehr wie 200 Lieder vun alle jüdische Theaterstücke, gesammelt un' zusammengestellt in Ordnung vun Rosenbaum un' Werbelowski. The Song-Album. New York, s. a. 16mo, 240 pp.

Kupleten un' jüdische Theaterlieder. Alle Kupleten, komische un' humoristische, für der jüdischer Bühne verfasst vun Sigmund Mogulesco, un' alle Theaterlieder vun Kaprisne Tochter vun A. Goldfaden, Katoržnik, un' Der Jüdischer Prinz vun Schomer. New York, 1888. 10mo, 36 pp.

Jüdische Theaterlieder. 25. Auflage. In 4 Thēilen, etc. Die alle Lieder vun dem Buch seinen verfasst vun die beste Verfassers un' Dichters sō wie A. Goldfaden, A. Zunser, Ben Nez, A. Harkavy, Professor Selikowitsch, Edelstadt, D. Apothēker, M. Rosenfeld, u. s. w. New York, 1894. 16mo, 74 pp. and adv.

Jüdische Theater un' Volkslieder. Ausgewählte Lieder vun die beste jüdische Dichter. Erster Thēil. Dās Fiedele. New York, s. a. 16mo, 56 and (5) pp. and adv.

AUTHORS

A. R. S. Reb Tanchum der Mekabel. Ēinige neue jüdische Volkslieder aus dem Panorama des russisch-polnischen jüdischen Lebens. Jassy, 1883. 16mo, 16 pp.

Abasch. Jekele Kundas. Sēhr a schoene Maisse, wās hāt sich nit lang verloffen in a klēin Städtel in Pōlen. Geschrieben vun dem Korewer Bocher. Warsaw, 1879. 8vo, 95 pp.

Abramowitsch, Ch. E. Die Jüden. Ein Lustspiel in drei un' zwanzig Vorstellungen von dem weltberühmten Verfasser in der deutschescher Sprache, A. W. Lessing. Wilna, 1879. 16mo, 68 pp.

Abramowitsch, S. J. *Dās klēine Menschele, oder A Lebensbeschreibung vun Jizchok Awrohom Takif. Gedruckt be-Hisch-tadlus Mendele Mōcher Sforim.... Begun in Kol-mewasser, Vol. II. No. 45. (Odessa, 1864.)

The same. (Gār in ganzen auf dās Neu übergemacht.) Wilna, 1879. 8vo, 132 pp.

*Dās Wünschfingerl, wās mit dem känn itlicher Mensch dergrēichen allsding, wās sein Harz wünscht un' begehrt, un' durchdem nützlich sein sich un' der Welt. Warsaw, 1865. (?)

The same, greatly increased, but unfinished, in Die jüdische Volksbibliothēk, Vols. I. and II.

*Die Takse, oder Die Bande Stādt-bal-tōwes. Zhitomir, 1869. 8vo.

The same. Wilna, 1872. 8vo, 88 pp.

*Fischke der Krummer, a Maisse vun jüdische āreme Leut'. Zhitomir, 1869.

The same. (In Alle Ksowim vun Mendele Mōcher Sforim, Vol. I.) Odessa, 1888. (Second edition, written entirely anew.) 8vo, 158 pp.

*Der Luftballon. (Written in conjunction with L. Bienstock.) Zhitomir, 1869.

Der Fisch, wās hāt eingeschlungen Jōne Hanowi. Vun die Mechabrim vun'm Luftballon A. B. (Herausgegeben vun der Redakzje vun'm Kol-mewasser.) (In conjunction with L. Bienstock.) Odessa, 1870. 16mo, 21 pp.

Die Klatsche, oder Zar-bale-chaim. A Maisse, wās hāt sich varwalgert zwischen die Ksowim vun Jisrolik dem Meschugenem. Wilna, 1873. 8vo, 119 pp.

The same. (In Alle Ksowim vun M. M. S., Vol. II.) Odessa, 1889. 8vo, 128 pp.

The same. (In Jewish Classics Issued Quarterly, Vol. I. No. I.) New York, 1898. 8vo, 121 pp.

The same. Polish translation: Szkapa ("Die Klatsche") Z oryginału napisanego w żargonie żydowskim przez S. Abramowicza, przełożył i objaśnieniami opatrzył Klemens Junosza. Warszawa. Nakładem księgarni A. Gruszeckiego, 1886. 16mo, 197 pp.

Der Ustaw über woinski Powinnost, wissotschaische utwerdet dem ersten Januar in Jāhr 1874. Übersetzt vun S. Abramowitsch un' L. Bienstock. Zhitomir, 1874. 8vo, 135 pp.

Jüdel. A Ssipur-ha-Maisse in Schirim. In two parts. Warsaw, 1875. 16mo, 105 + 117 pp.

The same. (In Jewish Classics Issued Quarterly, Vol. I. No. 2.) New York, 1898. 8vo, 123 pp.

Smires Jisroel. Schabesdige Smires, vardeutscht in Schirim un' gut derklärt, Bichdej itlicher Jüd' besunder Soll varstēhn sejer teuern Wert, Wie schoen see senen a Gott's Wunder. Zhitomir, 1875. 16mo, 82 pp.

Perek Schiro. Zhitomir, 1875. 8vo, 124 pp.

Kizur Maisses Binjāmin ha-Schlischi, dās hēisst Die Nessie, oder a Reisebeschreibung vun Binjāmin dem Dritten, wās er is auf seine Nessies vergangen het weit až unter die Horee Chōschech un' hāt sich genug āngesehn un' āngehört Chiduschim schoene Sachen, wās see senen arausgegeben gewor'en in alle schiwim Leschones un' heunt äuch in unser Loschen. Sseefer rischōn. Wilna, 1878. 8vo, 96 pp.

*The same. Polish translation: Donkiszot żydowski, szkie z literatury żargonowej żydowskiéj. Przez K. Junoszy. Warszawa. 8vo, 156 pp.

Der Prizyw. A Drame in fünf Akten. St. Petersburg, 1884. 8vo, 87 pp.

Abramsky, G. Bomas Jischok, etc. s. l. e. a. 8vo, 30 pp.

Aksenfeld, I. Der erste jüdische Rekrut in Russland im Jahre 5587 (1827) am Tage der Publicirung des betreffenden Ukases. Ein komisch-tragischer Roman in jüdisch-deutschem Jargon. (Leipsic, 1862.) 8vo, 58 pp.

Dās Sterntüchel, oder Schabes Chanuke in Mesibis. (Leipsic, K. W. Vollrath, 1862?.) 8vo, 140 pp.

Mann un' Weib. Schwester un' Bruder. Ein emesse Maisse, bearbet in a Theaterstück, in zwēi Akten. Odessa, M. Beilinsohn, 1867. 8vo, 68 pp.

Sämmtliche Werke. *Dās vierte Büchel. Die genarrte Welt. Odessa, 1870. 16mo.

The same. Das fünfte Büchel. Kabzen-Ōscher-Spiel. A Drama in zwēi Akten. Odessa, 1870. 16mo, 72 pp.

Apotheker, D. Hanewel. Die Leier. Czernowitz, 1881. 8vo, 79 pp.

Beilinsohn, M. A. Gwures Jehudo Michabi oder Nes-Chanuko (Chanuke-spiel). A Drama in fünf Akten. Verfasst in Englisch vun dem berühmten amerikanischen Dichter (Poet) Longfellow unter'n Nāmen "Judas Maccabaeus"; übergesetzt kimat in alle europäische Sprachen, un' auf Russisch in Evrejskaja Biblioteka (Vol. 5, 1875); jetzt in Jüdisch-deutsch. Odessa, 1882. 4to, 20 pp.

Golus Schpania. A historischer Roman aus der jüdischen Geschichte, etc. Übersetzt (from the German of Philippsohn) im Jüdischen. Odessa, 1894. 8vo, 158 and (2) pp.

Berenstein, S. Magasin vun jüdische Lieder far dem jüdischen Volk. Zhitomir, 1869. 16mo, 84 pp.

The same. Warsaw, 1880. 8vo, 73 pp.

Bernstein, S. Reb Jochze Dalgeje. A Komödie mit a Roman in 5 Akten. Erster Theil. Kishinev, 1884. 8vo, 32 pp.

Blaustein, E. Die finstere Welt. Ein Bild der vergangenen Zeiten. Ein Roman in vier Thēilen. Wilna, 1881. 8vo, 269 pp.

Die Weisse mit die Schwarze, oder Die Liebe vun a Wilden. Frei übersetzt aus dem Franzoesischen, verbreitet un' bearbeitet. (2 parts.) Wilna, 1894. 8vo, 80 and 78 pp.

Wichne Dwosche fāhrt zurück vun Amerika. Ein humoristische Erzaehlung. (2 parts.) Wilna, 1894. 8vo, 40 and 50 pp.

Wichne Dwosche fāhrt nāch Amerika. Eine humoristische Erzaehlung. Wilna, 1895. 16mo, 32 pp.

Brettmann, M. Der chsidischer Unterhalt. Ein emesse Maisse. Odessa, 1868. 8vo, 42 pp.

Brjanski, I. Die erste Aweere. Erinnerungen vun die kindersche Jāhren. St. Petersburg, 1887. 16mo, 23 pp.

Brodawski, Ch. Die Assife in der Stādt Ezjōn Gower. Berdichev, 1889. 16mo, 100 pp.

Broder, Berel. Schiree Simro. Zhitomir, 1876. 16mo, 95 pp.

The same. Warsaw, 1882. 16mo, 96 pp.

Buchbinder, A. I. Der Blumengārten. Satirische scharfkritische erenste Maimorim; Anekdoten, Schailes u-Tschuwes, Mischlee Mussor, Schirim, kurze interessante Erzaehlungen un' wissenschaftliche Artiklen. Wilna, 1885. 8vo, 76 pp.

Der jüdischer Minister. A historischer Roman vun der letzter Zeit, ēhder man hat die Jüden arausgetrieben vun Spanien. Frei übersetzt. Odessa, 1890. 8vo, 48 pp.

Dās jüdische Aschires in Palestina. Material zu der Historie vun Jischuw Erez Isroel. Wilna, 1891. 8vo, 40 pp.

Die blutige Inquisizie. A historischer Roman, übersetzt. Wilna, 1895. 8vo, 104 pp.

Cahan, Ab. Wie asō Refoeel Naarizoch is' gewor'en a Sozialist. New York, 1896. 8vo, 80 pp.

Chaschkes, M. Lieder vom Herzen. Cracow, 1888. 16mo, 48 pp.

Dick, A. M. (Anonymous.) Der Gōel. Wilna, 1866. 16mo, 88 pp.

(Anonymous.) Der Miljonär. Wilna, 1868. 16mo, 48 pp.

(Anonymous.) Die freundliche Brüder Elieser un' Naftali. Wilna, 1868. 16mo, 56 pp.

(Anonymous.) Der tōdte Gast. Wilna, 1869. 16mo, 64 pp.

(Anonymous.) Der Litwak in Wolinien. Wilna, 1870. 16mo, 40 pp.

(Anonymous.) Die Bluthochzeit in Paris und ein Etwās vun der Reformazion in Teutschland. Wilna, 1870. 16mo, 48 pp.

(A. M. D.) Fēigele der Magid. (Translation from A. Bernstein.) Wilna, 1868. 16mo, 44 pp.

(A. M. D.) Reb Schlōmele der Pair von der Khile N., oder der Depo (Magasin) vun Bakalejen (Bsomim). (Translation from the Russian of Lewanda.) Wilna, 1870. 16mo, 144 pp.

(A. M. D.) Der erster Nabor, wās war in dem Jāhr ThKPCh (1828). Wilna, 1871. 16mo, 36 pp.

(A. M. D.) Der ungebetene Gast. Wilna, 1871. 16mo, 47 pp.

(A. M. D.) Der Hauslehrer. Wilna, 1872. 16mo, 48 pp.

(A. M. D.) Der jüdischer Student Josef Kamenicki. (From the Polish.) Wilna, 1872. 16mo, 46 pp.

(A. M. D.) Witzen un' Spitzen, oder Anekdoten. Wilna, 1873. 16mo, 44 pp.

(A. M. D.) Eine Reise in Afrika. (Translation.) Wilna, 1873. 16mo, 48 pp.

(A. M. D.) Die ēdele Rache, oder Die Nekome. Wilna, 1875. 16mo, 44 pp.

(A. M. D.) Ssipuree Mussor, oder Moralische Erzaehlungen. Wilna, 1875. 16mo, 42 pp.

(A. M. D.) Alte jüdische Sagen oder Ssipurim. Wilna, 1876. 16mo, 48 pp.

(A. M. D.) Die alte Liebe rostet nicht. Wilna, 1876. 16mo, 79 pp.

(A. M. D.) Der Schiwim-māhlzeit. Wilna, 1877. 16mo, 90 pp.

(A. M. D.) Die Grisetke, oder Die Naehterke un' Putzmacherin. Wilna, 1877. 16mo, 50 pp.

(A. M. D.) Der Fortepianist. Wilna, 1878. 16mo, 88 pp.

(A. M. D.) Der jüdische Poslanik un' Die Nacht var der Chupe. Wilna, 1880. 8vo, 64 and 36 pp.

(A. M. D.) Die Lebensgeschichte vun Note Ganew. Wilna, 1887. 8vo, 76 pp.

(A. M. D.) Dās grōsse Gehēimniss. Eine sēhr interessante Erzaehlung. Wilna, 1887. 8vo, 63 pp.

(A. M. D.) Ewgenie oder die Gehēimnisse vun dem franzoesischen Hof. (From the French of F. Born.) Wilna, 1889. 8vo, 102 and 122 and 112 and 96 pp.

(A. M. D.) Der Sultan oder Die Gehēimnisse vun dem türkischen Hof. (From the French of F. Born.) Wilna, 1895. 8vo, Vol. I. 80 and 80 pp.; Vol. II. 80 and 84 pp.; Vol. III. 76 and 88 pp.; Vol. IV. 80 and 74 pp.

Dienesohn, J. *Himmel un' Erd', Dunner un' Blitz. Wilna.

Ha-Neehowim weha-Nimim, oder Der schwarzer junger Manzik. Roman. Wilna, 1875. 8vo, in four parts; 64 and 102, and?

The same. Vierte Auflage. Wilna, 1889. 8vo, 53 and 72 and 57 and 76 pp.

Zwēi Brief' zu a Mechaber. (Reprint from the Volksblatt.) St. Petersburg, 1885. 8vo, 42 pp.

Ewen Negef, oder A Stēin in Weg. Roman. (Two parts.) Warsaw, 1890. 8vo, 358 pp.

Herschele. A Roman vun klēinstädteldigen Leben. (Reprint from Jüdische Bibliothēk.) Warsaw, 1895. 4to, 179 pp.

Dlugatsch, M. Der Schlimmasel. A verschleppte, kritische, humoristische Kränk. Pankiwet nit Kēinem un' sāgt Jeden aus dem Emes. Lemberg, 1883. 8vo, 30 pp.

Die Welt-messōre. Zusammengeklieben, zunaufgežebert, zunaufgeklapotschet vun alte, verschimmelte, verzwjetete Jüden.... Warsaw, 1895. 8vo, 68 pp.

Edelstadt, D. Volksgedichte. Popular poems. New York, 1895. 16mo, 124 pp.

Ehrenkranz-Zbarżer, B. W. Makel Noam. Volkslieder in polnisch jüdischer Mundart mit hebräischer Uebersetzung. Lemberg, Erstes Heft (second edition), 1969 (sic!), 8vo, 164 pp.; (second part), 1868. 8vo, 200 pp.; Drittes Heft, 1873. 8vo, 125 + (3) pp.; Viertes Heft, 1878. 8vo, 127 pp.

Makal Chowlim. Przemyśl, 1869. 8vo, 39 pp.

Eiserkes, M. M. Der Privatlehrer. Bilder aus dem galizischen Leben. Drohobycz, 1897-1898. 8vo, 4 vols. 124 and 153 and 131 and 138 pp.

Eppelberg, H. Esterke. Drama in 5 Akten, nāch verschiedene Quellen bearbeitet. Warsaw, 1890. 8vo, 76 pp.

Epstein, M. Der geschmissener Apikōres, oder A Cholere in Duranowke. A Theater-spiel. Warsaw, 1879. 16mo, 37 pp.

Lemech der Balschem, oder Zwēi Chassanim unter ēin Chupe. A Maisse in Schirim geschrieben. Odessa, 1880. 16mo, 64 pp.

Ettinger, S. Serkele, oder Die falsche Jāhrzeit. Komödie in fünf Akten, geschehn in Lemberg. (New edition from the Johannisburg edition of 1861.) Warsaw, 1875. 8vo, 80 pp.

Mescholim, Liedelech, klēine Maisselech un' Katoweslech, ēigene un' nāchgemachte, vun Dr. Schlōme Ettinger. Herausgegeben durch W. Ettinger. St. Petersburg, 1889. 8vo, 254 pp.

The same. Zwēite Ausgabe. St. Petersburg, 1890.

F., A. Der Varblondziter, oder Dās Lebensbeschreibung vun Wigderil ben Wigderil. Warsaw, 1870. 8vo, 64 pp.

Falkowitsch, J. B. Reb Chaimel der Kozen. Ein Theater in 4 Akten. Bearbeitet nāch K. Geschrieben in St. Petersburg in 1864. Odessa, 1866. 8vo, 166 pp.

Rochele die Singerin. Ein Theater in 4 Akten, bearbeitet nāch S. und R. K. Zhitomir, 1868. 8vo, 125 pp.

Feder, S. S. Schiro Chadoscho. Ganz neue unterhaltliche Erzaehlungen. Vorstellungen mit grōssartige Volkslieder. Lemberg, 1891. 16mo, 78 and 78 pp.

Fischsohn, A. Der neuer Singer. Kiev, 1890. 16mo, 24 pp.

Frischmann, D. Jüdische Volksbibliothēk. I. Klēinigkeiten. (Tarnow, 1894.) 16mo, 32 pp.

Lokschen, a Blättel zur Unterhaltung. Verfasst durch A. Goldberg. Warsaw, 1894. 8vo, 26 col.

A Flōh vun Tische-bow, verfasst vun Awrohom Goldberg. A schwarz, springendig, lebendig, beissendig Blättel. Warsaw, 1894. 8vo, 30 col.

Frug, S. Lieder un' Gedanken. Odessa, 1896. 8vo, 160 pp.

Frumkis, S. Die treue Liebe. Ein Roman der neuer Zeit als Lustspiel (Komödie) in 4 Akten. Wilna, 1891. 8vo, 103 pp.

Gildenblatt, Ch. D. Bei'n Sāten in Hand, oder Der verkäufter Chossen. A Roman in zwēi Theil. Wilna, 1895. 8vo, 112 pp.

Awremele Bal-agole. Ein klēine Erzaehlung. Wilna, 1895. 16mo, 32 pp.

Aisikel Lez, oder Zurück auf'n gleichen Weg. Ein emesse Maisse, wās hāt sich getroffen in zwēi Städtlach "Naiwke" un' "Dumowiz." Wilna, 1895. 16mo, 32 pp.

Ein lebedige Mazeewe. A Bild von a jüdische Tochter. Wilna, 1895. 16mo, 32 pp.

Goido, J. Der neuer Prozentnik. A Maisse. Wilna, 1893. 16mo, 62 pp. (Two parts.)

Vun Sawod in Bād. A Bild. (Vun A. Lebensohn.) Wilna, 1893. 16mo, 32 pp.

Der Ssowest is' verfallen. Nāch Schtschedrin. Wilna, 1894. 16mo, 32 pp.

Dāwid ben Dāwid (Copperfield). A Roman. Frei übersetzt vun Englisch. (4 parts, only half of the novel published.) Wilna, 1894. 8vo, 104 and 116 and 127 and 83 pp.

Die jüdisch-amerikanische Volksbibliothēk. Erscheint periodisch, ēin Māl in zwēi Wochen. Brooklyn, N.Y., 1897. 8vo, 16 pp. each.

• No. 1. Die Geschmissene. A Bild ran A. Lebensohn. Erster Thēil.
• No. 2. The same. Zwēiter Thēil.
• No. 3. Die Agune. Vun B. Gorin. Erster Thēil.
• No. 4. Schalach Mones. Vun B. Gorin.
• No. 5. Die Agune. Zwēiter Thēil.
• No. 6. Lekowed Peessach.
• No. 7. Wemes Korben? Erster Thēil.

Goldfaden, A. Dās Jüdele. Jüdische Lieder auf prost jüdischer Sprach'. Herausgegeben von J. Bernas un' N. A. Jakobi. Warsaw, 1892. 16mo, 108 pp.

Die Jüdene. Verschēidene Gedichte un' Theater in Prost-jüdischen. Odessa, 1872. 8vo, 92 pp.

Schabssiel. Poema in zehn Kapitel. (Gedanken nāch dem Pogrom in Russland.) Cracow, 1896. 8vo, 44 pp.

Hozmach's Krämel vun verschiedene Antiken, 25 jüdische Volkslieder, wās senen gesungen gewor'en in Goldfaden's jüdischen Theater, zusammengeklieben vun Awrohom Jizchok Tanzmann. Warsaw, 1891. 16mo, 88 pp.

Schmendrig, oder Die komische Chassene. A Komödie in drei Akten. Warsaw, 1890. 8vo, 40 pp.

Die Kischefmacherin (Zauberin). Operette in 5 Akten un' in 8 Bilder. New York, 1893. 8vo, 66 pp.

Die kaprisne Kale-māid, oder Kabzensohn et Hungermann. Melodrama in 4 Akten un' in 5 Bilder. Warsaw, 1887. 8vo, 46 pp.

Der Fanatik, oder Die bēide Kuni-Lemel. Operette in 4 Akten un' in 8 Bilder. Warsaw, 1887. 8vo, 62 pp.

Die Bobe mit dem Enikel, oder Bonzje die Knōtlechlēgerin. Melodrama in 3 Akten mit Gesang. Warsaw, 1891. 8vo, 40 pp.

Doktor Almosado, oder Die Jüden in Palermo. Historische Operette in 5 Akten un' in 11 Bilder, bearbeitet vun einem deutschen Roman. Warsaw, 1887. 8vo, 62 pp.

Bar Kochba (Der Suhn vun dem Stern), oder Die letzte Täg' vun Jeruscholaim. Eine musikalische Melodrama in Reimen, in 4 Akten un' ein Prolog mit vierzehn Bilder. Warsaw, 1887. 8vo, 84 pp.

Schulamis, oder Bas Jeruscholaim. Eine musikalische Melodrama in Reimen un' in 4 Akten un' 15 Bilder. Warsaw, 1891. 8vo, 64 pp.

Rabbi Joselmann, oder Die Gseeres vun Elsass. Historische Oper in fünf Akten, in 23 Bilder. Lemberg, 1892. 8vo, 68 pp.

Theater vun Koenig Achaschwerusch, oder Koenigin Esther. Biblische Operetten in 5 Akten und 15 Bildern. Lemberg, 1890. 8vo, 56 pp.

Das X. Gebot. Komische Operetten (Zauber-märchen) in 5 Acten, 10 Verwandlungen u. 28 Bildern. Cracow, 1896. 8vo, 76 pp.

Die Opferung Isaak oder Die Zerstörung von Sodom und Gomora. Biblische Operette in 4 Acten und 40 Bildern. Cracow, 1897. 8vo, 70 pp.

Golomb, E. Chad Gadjo un' ein Schreckenes vun hundert Rändlich. Zwēi wunderbare Legenden. Vun Peessach zum Sseeder. Wilna, 1893. 16mo, 32 pp.

Gordin, J. Medea, a historische Tragödie in 4 Akten. Bearbeitet für der jüdischer Bühne für die grōsse tragische Schauspielerin Madam K. Lipzin. New York, 1897. 8vo, 47 pp.

Gordon, M. Schiree M. Gordon. Jüdische Lieder. Warsaw, 1889. 8vo, 111 pp.

Gordon, J. L. Ssichas Chulin. Lieder in der Volkssprache. Warsaw, 1886. 16mo, 92 pp.

Gottlober, A. B. Der Decktuch, oder Zwēi Chupes in ēin Nacht. A Komödie in drei Akten. Arausgegeben vun Josef Werbleinski. Warsaw, 1876. 16mo, 72 pp.

* Dās Lied vun'm Kugel. Parodie auf Schillers Lied von der Glocke. Odessa, 1863. 8vo, 24 pp.

Der Ssēim, oder Die grōsse Assife in Wald, wenn die Chajes hāben ausgeklieben dem Loeb far a Meelech, vun A. B. G. Zhitomir, 1869. 16mo, 47 pp.

Der Gilgel, ein humoristische Erzaehlung. Herausgegeben vun dem Gabes Enekel. Warsaw, 1896. 8vo, 74 pp.

Harkavy, A. Washington, der erster President vun die Verēinigte Staaten. Mit Beilage: Die Unabhängigkeitserklährung in Englisch un' Jüdisch. New York, 1892. 8vo, 32 pp.

Columbus, oder Die Entdeckung vun Amerika. 2te Auflage. New York, 1897. 8vo, 32 pp.

Geschichte vun Don Quixote vun Miguel Cervantes, übersetzt vun Spanisch un' verglichen mit der englischer un' deutscher Übersetzung. (In The Classical Library, 37 numbers.) New York, 1897-98. 8vo, 590 pp.

Hermalin, D. M. Der terkischer Moschiach. A historisch-romantische Schilderung über dem Leben un' Wirken vun Schabsi Zwi. New York, 1898. 8vo, 64 pp.

Jōschua ha-Nozri. Sein Erscheinen, Leben un' Tōdt. Allgemēiner Überblick wegen der Entstēhung vun Christenthum. Entwicklung un' Eindruck vun dieser Religion auf der Menschheit. Geschildert vun a historischen Standpunkt. New York, 1898. 8vo, 64 pp.

Hochbaum, S. Ēin Familien-Unterhalt vun drei Geschichten. Odessa, 1869. 16mo, 48 pp.

Hornstein, G. O. Slidniewker lebende Photographie, oder A Cholem in Cholem. Eine kritisch-phantastische Erzaehlung. Berdichev, 1891. 8vo, iv and 56 pp.

Kinor Hazwi (Die Harfe). Verschiedene tonisch-metrische Gedichte. Berdichev, 1891. 8vo, 68 pp.

Isabella. Der reicher Vetter. Erzaehlung. Warsaw, 1895. 16mo, 27 pp.

Vun Glück zum Keewer. Erzaehlung. Warsaw, 1895. 16mo, 28 pp.

Kalmus, U. Der Kommissionär Welwele Tareramtschik. Theater in 5 Akten. Warsaw, 1880. 16mo, 112 pp.

Schmerele Trostinezer. Theater in drei Akten. Warsaw, 1883. 16mo, 50 pp.

A Weib' an Arure un' a Mann a Malach. Ein sēhr interessante Begebenheit. St. Petersburg, 1887. 16mo, 24 pp.

Katzenellenbogen, Raschi. Jüdische Melodien oder Volkslieder. Wilna, 1887. 16mo, 86 pp.

Kobrin, L. Jankel Boile. Vun dem jüdischen Fischerleben in Russland un' andere Erzaehlungen. Realistic Library. Issued quarterly. Vol. I. No. 1. New York, 1898. 8vo, 111 pp.

Lefin, M. M. Sseefer Koheles. Odessa, 1873. 8vo, 77 and (3) pp.

Lerner, J. J. Der Vetter Mōsche Mendelssohn. A dramatisches Bild in ēin Akt, nāch dem Deutschen far der jüdischer Bühne bearbeitet. Warsaw, 1889. 8vo, 26 pp.

Uriel Akosta. A Tragödie in fünf Akten vun Karl Gutzkow. Far der jüdischer Szene übersetzt un' arrangirt. Zwēite Auflage. Warsaw, 1889. 8vo, 80 pp.

Židowka, Die Jüdin. A Tragödie in fünf Akten. Nāch verschiedene Quellen bearbeitet. Warsaw, 1889. 8vo, 68 pp.

Chanuke. A historische Drama in vier Akten in sieben Bilder. Warsaw, 1889. 8vo, 54 pp.

Rothschild. A Beschreibung.... Odessa, 1869. 8vo, 34 pp.

Levinsohn, L. Die weibersche Knüpplach, ein Theaterspiel in fünf Akten geschrieben, herausgegeben vun MIWM. Wilna, 1881 (from ed. of 1874). 16mo, 44 pp.

Lew, M. A. Hudel. A Poema in Gedichte. Kishinev, 1888. 8vo, 64 pp.

Lilienblum, M. L. Serubowel, oder Schiwas Siōn. A Drama in fünf Akten. Odessa, 1887. 8vo, 55 pp.

Linetzki, J. J. *Dās pōlische Jüngel, oder A Biographie vun sich allēin. Drinnen is' geschildert akurat der pōlischer Chossid vun Geborenheit ān, sein Erziehung, sein Bocher-leben, sein Chassene un' sein Parnosse mit alle Khols-sachen un' Gemēinde-leben. Odessa, 1875. 132 pp.

Dās chsidische Jüngel. Die Lebensbeschreibung vun a pōlischen Jüden, vun sein Gebōren bis sein Verlōren. Zu der Zeit vun'm Ānfang des jetzigen Jāhrhundert, vun Eli Kozin Hazchakueli. Die zwēite, vollkommen übergearbeitete Ausgabe, vun mein (Pōlischen Jüngel). Wilna, 1897. 8vo, 230 pp.

Der boeser Marschelik. Satirische Volkslieder. Odessa, 1869. 8vo, 96 pp.

The same. (First part.) Warsaw, 1889. 8vo, 48 pp.

*Dās Meschulachas. Kartines vun'm jüdischen Leben. Odessa, 1874. 94pp.

Der Welt-luach vun'm Jāhr Ein Kessef, oder Die allgemēine Panorame, vun Eli Kozin Hazchakueli, Mechaber vun'm Pōlischen Jüngel. Odessa, 1875. 8vo, 94 pp.

The same. (Zwēite verbesserte Ausgabe.) Odessa, 1883. 8vo, 86 pp.

Linetzki's Ksowim. Dās erste Heft: Die Pritschepe. Dās zwēite Heft: Der Statek. Kritische, satirische un' humoristische Maimorim un' Kartines. Odessa, 1876. 16mo, 127 pp.

Die blutige Nekome, oder Jakow Tirada. In gesauberten jüdischen Žargon. Warsaw, 1883. 8vo, 100 pp.

The same. Warsaw, 1893. 8vo, 100 pp.

Nāssān ha-Chochem. Ēine dramatische Unterhandlung über Emune un' Religion, verfasst in Deutschen vun G. E. Lessing. Odessa, 1884. 8vo, 80 pp.

Linetzki's Ksowim. Odessa, 1888. Fol. Der Flederwisch, Der Schōfer, Der Schnorrer, Der Plappler, Der Wicher, Dās Drēhdel, Der Weiser, Der Milgrām, Der Grager, Der Afikōmen, Dās Vōgele, each of 8 pp.

Chag ha-Jōwel. Die Jubilee-feierung am siebzehnten November 1890, welche män hāt gefeiert in Odessa dem berühmten Volksschreiber Jizchok Joel Linetzki zur Ende 25 Jāhr vun seiner literarischer Thätigkeit. Odessa, 1891. 8vo, 48 pp.

Meisach, J. Eesches Chail. Ēine historische Erzaehlung in 4 Akten un' 6 Bilder. Warsaw, 1890. 16mo, 80 pp.

Die eifersüchtige Frau, oder Die erste Köchin. A Szene vun a Familienleben. Warsaw, 1898. 16mo, 31 pp.

Der Spiegel für Alle. Ēin literarisches Buch. Enthalt verschiedene musterhafte Bilder aus dem jüdischen Leben in Reimen. Warsaw, 1893. 8vo, 32 pp.

Nissim we-Nifloes. (Wunderliche Ssipurim), wās die Babe oleho ha-Scholem hāt erzaehlt. Warsaw, 1893. 16mo, 86 pp.

Perl vun Jam ha-Talmud. Warsaw, 1893. 16mo, 32 pp.

Ssipuree ha-Talmud. Warsaw, 1894. 8vo, 48 pp.

Ssipuree Jeruscholaim. (Dritte Auflage.) Wilna, 1895. 16mo, 72 pp.

A Spazier-schiffel auf dem Jam ha-Talmud. Warsaw, 1895. 16mo, 64 pp.

Die zwēi Wasserträger. A Maisse nōro, wās die Bobe hāt derzählt ihr Ēnikel. Äuch a schoene Maisse: A Spei in Ponim. Wilna, 1897. 16mo, 31 pp.

Reb Lemel, oder Der Pariser Bankir. Wilna, 1897. 16mo, 32 pp.

Mordechai ha-Zadik. A Ssipur asō gut wie a Roman, äuch a Maisse-nōro mit dem Kazew in Ganeeden. Wilna, 1897. 16mo, 32 pp.

Der Aschmedai. A schreckliche Maisse, wās hāt amāl getroffen in die Zeiten vun Schlōme ha-Melech. Wilna, 1898. 16mo, 31 pp.

Natansohn, B. Papierene Brück', oder Die hefker Welt. RIBL's Lebensbeschreibung; der Ssod vun Magnetism, äuch wās es thut sich auf jener Welt, etc.... Warsaw, 1894. 8vo, 78 pp.

Ostrowski, S. M. Der Maskeradenball. A satirische Poeme in Versen. Warsaw, 1884. 16mo, 135 pp.

Perez, J. L. Poesie. Warsaw, 1892. 16mo, 34 pp.

Poesie. Zwēites Heft. Monisch. Ballada. Warsaw, 1892, 16mo, 40 pp.

Bekannte Bilder. Verfrōren gewor'en! (Zwēite Auflage.) Warsaw, 1894. 8vo, 22 and 26 and 22 pp.

Klēine Erzaehlungen. Zwēi Bilder. Jōssel Jeschiwe-bocher un' Dās āreme Jüngel. (Ausgabe vun J. Goido.) Wilna, 1894. 16mo, 32 pp.

Perel, M. Die Nacht vun Churban Jeruscholaim. Warsaw, 1892. 8vo, 32 pp.

Pinski, D. Brehm. Die Affen. Bearbeitet vun D. Puls. (J. L. Perez's Ausgaben.) Warsaw, 1894. 12mo, 52 pp.

Reb Schlōme. Erzaehlung. (J. L. Perez's Ausgaben.) Warsaw, 1894. 12mo, 43 pp.

Der grōsser Menschenfreund un' Arāb der Joch. Zwēi Bilder. (Goido's Ausgaben.) Wilna, 1894. 16mo, 32 pp.

A Verfallener. Drei Erzaehlungen. (Ausgaben "Zeitgeist.") Warsaw, 1896. 16mo, 65 pp.

Rabinowitsch, S. Supplements of Volksblatt:

1884,	* No. 32-35.	Natascha.
	* No. 39-40.	Höcher un' Niedriger.
1886,	* No.	1- 6. Die Weltreise.
	* No. 19-22.	Kinderspiel.
1887,	No. 20.	Kinderspiel. A merkwürdige Liebe vun a gepesteten, a gebaleweten, a reichen jüdischen Benjochid. 4to, 89 pp.
1887,	No. 26.	A Chossen a Doktor (A Stubsach). 16mo, 18 pp.
	No. 27.	Lagbōmer (A froehliche Geschichte mit a traurigen Ende.) 16mo, 12 pp.
1888,	No. 23.	Reb Sender Blank un' sein vullgeschätzte Familie. A Roman ohn' a Liebe. 8vo, 104 pp.

*Schomer's Mischpet.

Dās Messerl. (A narrische, nor a traurige Geschichte vun mein Kindheit) St. Petersburg, 1887. 16mo, 26 pp.

A Büntel Blumen oder Poesje ohn' Gramen. Berdichev, 1888. 16mo, 45 pp.

Supplements to the Volksbibliothēk:

Stempenju. A jüdischer Roman. 1888. 8vo, viii and 94 pp.

Jossele Ssolowee. 1889. 8vo, (4) and 180 pp.

Auf Jischuw Erzisroel. A Ssipur ha-Maisse. Kiev, 1890. 16mo, 44 pp.

Kol-mewasser zu der jüdischer Volksbibliothēk. Odessa, 1892. 4to, 40 pp. (80 columns.)

Jaknehos, oder Dās grōsse Börsenspiel. A Komödie in vier Akten. Kiev, 1894. 32mo, 172 pp., but p. 32 is repeated 13 times.

Der jüdischer Kongress in Basel. Vorgelesen in alle Kiewer Botee-midroschim nāch dem Referat vun Dr. M. Mandelstamm, bearbeitet in Žargon. Warsaw, 1897. 8vo, 30 pp. (Published by the Zionistic Society Achiassaf.)

Auf wās bedarfen Jüden a Land? Etliche erenste Wörter far'n Volk. Warsaw, 1898. 8vo, 20 pp. (Achiassaf).

Moschiach's Zeiten. A zionistischer Roman. (Verlag Esra.) Berdichev, 1898. 16mo, 51 pp. (unfinished).

Reichersohn, Z. H. Basni Krilow, oder Krilows Fabeln (Mescholim) in neun Ābthēilungen, übersetzt vun Russisch in Jüdisch-deutsch. (2 parts.) Wilna, 1879. 16mo, 156 and 166 pp.

Reingold, I. A Büntel Blumen. Volksgedichte. Chicago, 1895. 16mo, 32 pp.

Der Weltsinger. Prächtige Volkslieder. Chicago, 1894. 8vo, 40 pp.

Rombro, J. Die eiserne Maske, oder der unglücklicher Prinz. Ein historischer Roman aus dem Leben vun dem Koeniglichen Hof in der Zeit vun Ludwig dem 13ten in Frankreich. Frei übersetzt vun Ph. Krantz. Wilna, 1894. 8vo, 114 pp.

Rosenfeld, M. Poesien un' Lieder. Erster Thēil. Nazionale Lieder. Gedichte un' Lieder. New York, 1893. 8vo, 46 pp.

Liederbuch. Erster Thēil. New York, 1897. 8vo, 88 pp.

Songs from the Ghetto. With Prose Translation, Glossary, and Introduction, by Leo Wiener. Boston, Copeland and Day, 1898. 16mo, 115 pp.

Sahik, D. Die Rose zwischen Dörner. Ein Theater in 4 Akten. Petrokow, 1884. 8vo, 80 pp.

Schafir, B. B. Schire-Bas-Ichuda. Lieder über die Verfolgung der Juden in Russland und den Antisemitismus in anderen Ländern, in der Mundart der Juden Galiziens mit hebräischer Uebersetzung, gesungen von Bajrach Benedikt Schafir aus Przemyśl [1883]. 16mo, 65 pp.

Freudele die Mame. Lemberg, 1882. Long 16mo, 21 pp.

Melodien aus der Gegend am San. Gedichte und Lieder in galizisch-jüdischem Dialekte. (2 parts.) Cracow, 1886. 16mo, 75 and 85 pp.

Schaikewitsch, N. M. Der Bal-tschuwe, oder Der falscher Chossen. Ein höchst interessanter Roman. Wilna. 1880. 8vo, 170 pp.

Der Rewisor. A Komödie in 4 Akten. Umgearbeitet frei vun der berühmter russischer Komödie "Rewisor." Odessa, 1883. 8vo, 56 pp.

A Patsch vun sein lieben Nāmen. A klēiner Roman. Warsaw, 1889. 8vo, 33 pp.

Schapiro, W. Der Zwuak, oder Der maskirter Reb Zodek. A Roman. (Nāch Mapu's Ait Zowua.) Odessa, 1896. 8vo, 235 pp.

Schatzkes, M. A. Der jüdischer Var-Peessach, oder Minhag Jisroel. A Ssipur Niflo vun dem Art Leben vun unsere Jüden, un' bejōsser in der Lito, etc. Warsaw, 1881. 8vo, 180 pp. Many editions.

Seiffert, M. Bei'm Thür fun Ganeeden, oder A puster Cholem mit a grōssen Emes. A phantastischer Roman. New York, 1898. 8vo, 64 pp.

Itele un' Gütele. Roman aus dem jüdischen Leben in Lito. Wilna, 1891. 8vo, 219 pp.

Sharkansky, A. M. Jüdische Nigunim. Poetical Works. New York, 1895. 8vo, 62 pp.

Sobel, J. Z. Schir Sohow lekowed Jisroel ha-Soken. Übersetzt in Jüdisch-deutsch, Jisroel der Alte. New York, 1877. 16mo, 36 pp.

Sobel, S. Siwugim, oder Die Wikuchim. Zum lustigen Zeit-vertreiben. Warsaw, 1874. 16mo, 86 pp.

Spektor, M. *A Roman ohn' a Nāmen. Ein Erzaehlung vun dem jüdischen Leben. Zwēite Auflage mit viel neue Kapitlich un' Verbesserungen. St. Petersburg, 1884. 8vo, 110 pp.

Supplements to the Volksblatt:

1884,	*No. 1-31.	Der jüdischer Mužik.
	*No. 41-51.	Reb Treitel.
1885,	*No. 1- 9.	Reb Treitel.
	No. 9-17.	A stummer guter Jüd'. 8vo, 68 pp.
	*No. 18-50.	Aniim we-Ewjonim.
	*No. 50-51.	Die Krämer in Aleksandria.
1886,	*No. 7-16.	Jüdisch.
	*No. 24-42.	A Welt mit klēine Weltelech.

Der stummer Guter-Jüd'. Ein Erzaehlung vun der letzter russisch-türkischer Krieg. Wilna, 1889. 8vo, 76 pp.

Scholem Faiwischke die Krämerke. Zwēi Maisses. Warsaw, 1890. 16mo, 26 pp.

The same, under the title: Weiberscher Erewjontew. 1892. 16mo, 26 pp.

Der modner Schuster. Roman. Berdichev, 1891. 16mo, 32 pp.

The same. Warsaw, 1894. 16mo, 32 pp.

A weibersche Neschome. Roman. Berdichev, 1891. 16mo, 32 pp.

The same. Warsaw, 1894. 16mo, 32 pp.

The same, under the title: Schoen un' Mies, oder Zwēi Chawertes. Erzaehlung vun balebatischen Leben. Warsaw, 1895. 16mo. 23 pp.

The same. Russian translation, by M. Chaschkes. Dvē podrugi. Psichologičeskij razskaz. (Reprint of Vilenskij Věstnik.) Wilna, 1895. 16mo, 21 pp.

Chaim Jentes. Erzaehlung. Berdichev, 1892. 16mo, 32 pp.

Der heuntiger jüdischer Mužik. Roman. Berdichev, 1892. 16mo, 32 pp.

Jüdische Studenten un' jüdische Tōchter. Roman. 1892. 8vo, 124 pp.

Purim un' Peessach. Bilder un' Erzaehlungen. Berdichev, 1893. 16mo, 36 pp.

Gut gelebt un' schoen gestorben. Erzaehlung. Warsaw, 1894. 16mo, 28 pp.

Supplements to the Hausfreund:

1895.	Reb Treitel. 8vo, 148 pp.
1896.	Drei Parschōn. Erzaehlung vun die siebziger un' achziger Jāhren. 8vo, 71 pp.

Terr, J. Natur un' Leben. Romanen, Erzaehlungen, Dramen, Skizzen, Anekdoten, Poesie un' Witzen, gesammelte un' originelle. New York, 1898. 8vo.

Winchevsky, M. Lieder un' Gedichte. Poetical Works. Published by the Group "Yehi-Or." New York, 1894. 16mo, 128 pp. (unfinished).

Jehi Ōr. Eine Unterhaltung über die verkehrte Welt. Herausgegeben vun der Newarker Gruppe "Ritter der Freiheit." 2te Herausgabe. Newark, N.J., 1890. 8vo, 24 pp.

Zederbaum, A. Die Gehēimnisse von Berdiczew. Eine Characterschilderung der dortigen jüdischen Gemeinde, als Muster der jüdischen Sitten. Warsaw, 1870. 8vo, 84 and (2) pp.

Zuckermann, M. Der Meschugener in siebeten Himmel, oder A Reise auf dem Luftballon, von Jules Verne. Warsaw, 1896. 8vo, 38 pp.

Zunser, E. Kolrina. Neue acht Lieder. Wilna, 1870. 32mo, 64 pp. Schirim Chadoschim. Acht neue, grōsse, feine Lieder. Wilna, 1871. 32mo, 64 pp.

Der Ssandek. Eydkuhnen, 1872. 32mo, 64 pp.

Hamnageen. Vier neue, herrliche Lieder mit Melodien. Wilna, 1876. 32mo, 31 pp.

Schiree Om. Volkslieder. Drei neue Lieder zu singen mit Melodien. Wilna, 1876. 32mo, 32 pp.

Hamsamer. Neue vier Lieder. Wilna, 1890. 32mo, 31 pp.

Die Eisenbahn mit noch zwēi teuere Lieder. Wilna, 1890. 32mo, 28 pp.

Zunser's verschiedene Volkslieder, welche wer'en gesungen vun'm Volk mit sejere Melodien. Text mit Musik verfasst un' komponirt vun'm Volksdichter Eliokum Zunser, herausgegeben durch David Davidoff. New York, 1891. 8vo, 80 pp.

Zehn jüdische Volkslieder, verfasst mit die Harmonie vun Musikbegleitung. Vierte Auflage. Wilna, 1891. 16mo, 95 pp.

Higojon Behinor. Neue vier Lieder, wās see seinen gesungen gewor'en mit Begleitung vun Fiedel. Wilna, 1897. 16mo, 60 pp.

Zweifel, E. Z. Tochachas Chaim. Strāfrēd'. Wilna, 1865. 32mo, 96 pp.

Sseefer Musser Haskel, herausgegeben vun Esriel Epl Weiz. Wilna, 1884. 32mo, 52 pp.

Der glücklicher Maftir. A schoene Maisse, wās hāt getroffen zurück mit ēinige Jāhren; wie a Schneiderjüngel is' durch a Maftir höchst glücklich gewor'en.... Warsaw, 1886. 8vo, 46 pp.

FOLKLORE

Sseefer Ssipuree Maisses. Warsaw, 1874. 8vo, 170 pp. There are several editions of it.

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Maisse Rambam we-Reb Jōssef dela Reyna. Wilna, 1879. 16mo, 32 pp.

Dem Rambam's Zawoe. Dā werd beschrieben die Lebensgeschichte vun dem grōssen hēiligen Mann Rabeenu Mōsche ben Maimon, sēhr schoene interessante Ssipurim, äuch die hēilige Zawoe, wās er hāt geschrieben für seine Kinder, etc. Wilna, 1885. 16mo, 32 pp.

Maisse vun Maharscho, herausgenummen vun Ostrer Pinkes, un' vun Rambam, un' vun Nōda bi-Jehudo. Warsaw, 1879. 16mo, 16 pp.

Maisse Gur Arje. Dā werd derzaehlt a wunderliche Maisse vun dem göttlichen Mann ha-Raw ha-Goen ... wās er werd gerufen Gur Arje, etc. Warsaw, 1890. 16mo, 43 pp.

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Ssipurim. Erzaehlungen vun Rabi Jizchok Aschkenasi Luria. Versammelt vun Jisroel Bemuhrim ZL. Vol. I. Wilna, 1895. 8vo, 114 pp.

Sseefer Ewen Schlom. Die Beschreibung vun dem Wilner Goen. Sēhr wunderliche Ssipurim vun sein Grōsskeit in der Tōre un' in alle Chochmes un' Wissenschaften. Äuch sēhr wunderliche Maisses vun seine berühmte Talmidim. Wilna, 1895. 16mo, 112 pp.

Eine schoene Geschichte vun ha-Raw ha-Goen Haschach und seine Tochter, wās hāt sich passiert in die Gseeres vun Schnas ThCh. Un' äuch eine schoene Geschichte vun einem pōlischen Koenig, welcher eine grōsse Gseere auf Jüden gegeben hāt, un' wie HSchI seinem Volk geholfen durch ēinen vun die LW Zadikim. Die Maisse is' verschrieben in ein Maisse-buch in Krakau. Vienna, 1863. 32mo, 16 pp.

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Sseefer Ssipuree Maisses. (K'hal Chsidim.) In diesen Sseefer werd derzaehlt sēhr viel wunderliche Maisses vun ha-Raw ha-Kōdesch Jisroel Balschemtow, etc. Warsaw, 1881. 4to, 84 pp.

Sseefer Maisse Zadikim. Hier is' wunderliche Maisses vun Kdoschim, vun dem hēiligen Bescht un' vun Boruch vun Mesibōs un' vun die zwēi Brüder Reb Alimelech un' Reb Susse vun Hanipole un' vun ha-Kōdesch Reb Pinches vun Korez un' vun ha-Kōdesch Reb Mōsche Loeb vun Ssassuw un' vun ha-Kōdesch Reb Jizchok vun Lublin. Cracow, 1889. 16mo, 64 pp.

Sseefer Rosin Kadischin. In dem Sseefer werd gebrengt sēhr schoene un' wunderliche Geschichtes vun sēhr grōsse Leut' Zadikim Jessodee Ōlom. Warsaw, 1890. 8vo, 32 pp.

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Ssipurim me-Rabeenu Nissim. Warsaw, 1892. 16mo, 59 pp.

Eine ganz neue Maisse vun dem hēiligen Zadik Reb Schmelke. Lemberg, 1893. 16mo, 16 pp.

Eine ganz neue Maisse vun ha-Raw ha-Zadik Reb Pinches me-Korez. Lemberg, 1893. 16mo, 16 pp.

Eine ganz neue Maisse vun ha-Raw ha-Zadik Reb Jisroel, der Rusiner Rebe. Lemberg, 1893. 16mo, 16 pp.

Mefanejach Nelomim ... Jechiel Michel mi-Slatschuw. Warsaw, 1879. 16mo, 22 pp.

Eine ganz neue Geschichte vun dem Sāten, wie er hāt sich verstellt far ein jungen Mann un' hāt gesāgt, as er is' a Row un' hāt gewollt überreden ein Jüd', a Baltschuwe, er soll essen Chomez um Erew Peessach, etc. Lemberg, 1892. 16mo, 16 pp.

Die Gan-eeden-bachurim. Dā werd derzaehlt zwēi schoene Maisses vun zwēi Bochurim Baltschuwes, wie asō see hāben sōche gewe'n zu kummen in lichtigen Gan-eeden, asō ein teuer Ort, wās die grösste Zadikim können nit ahin kummen. Warsaw, 1885. 16mo, 27 pp.

Die Ssuke in Wald. In diese Geschichte werd derzaehlt, wie Gott helft Alle, wās versichern sich auf ihm. Äuch is' dā zugegeben a Maisse vun a Row mit a Ssar un' ein Geschichte vun Rambam. Wilna, 1891. 16mo, 32 pp.

Maisse me-G Achim. Eine sēhr schoene wunderliche Geschichte vun drei Brüder, grōsse Leut', hanikro Maisse Plies. Warsaw, 1870. 16mo. Large number of editions.

Maisse schnee Chaweerim. A wunderliche Ausschmues mit 22 Maisses. Zhitomir, 1877. 16mo, 76 pp.

Mizwas Mlawe Malke u Maisses Plies mischnee Schutfim. Sēhr a schoene, wunderliche Geschichte vun zwei Schutfim, wās hāben sēhr ehrlich gehalten un' gehüt' die verte Ssude Mizwas Mlawe Malke. Warsaw, 1881. 16mo, 28pp.

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Reb Esriel mit dem Bär. A zwēite Geschichte vun Reb Chaim Baltschuwe un' a dritte vun Reb Sundel Chossid. Wilna, 1896. 16mo, 32 pp.

Die Geschichte vun Bovo. Ein schoen Derzaehlung vun Bovo mit Dresni. Dās is' gemacht auf dem Art vun Tausend un' Ēin Nacht. Warsaw, 1878. 16mo, 72 pp.

There are many editions of the same. In the Harvard Library are the following: Wilna, 1895, and Warsaw, 1889. The latter has for a title: Der Ben Meelach. Dā werd derzaehlt vun a Chossen-kale, viel see hāben gelitten, un' der Ben-meelach, viel Milchomes er hāt eingenummen, bis es hāt ihm geglückt, as er is' gewor'en der grösster Kēisser un' sie Kēisserin vun drei Medines.

Eine schoene Geschichte vun Zenture Venture. Dā werd derzaehlt vun ein grōssen Ssōcher, wās er is' gewe'n vielmāl in Angst un' Nōt auf dem Jam un' is' gewe'n in die Händ' vun wilde Menschen un' is' nizel gewor'en vun die alle Sachen un' is' gekummen zu sein Haus le-Scholem mit viel Aschires. Wilna, 1895. 16mo, 40 pp. There are many editions of this story.

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Ssipuree Haploes, oder Gerühmte Geschichte. Dās Sseefer is' gedruckt gewor'en bischnas ThSH wenikro be-Scheem Maisse-buch, etc. Lublin, 1882. 8vo, 68 pp. Very many editions of this book.

A schoene Geschichte, wie a Loeb' hāt ausgehodewet a klēinem Prinz, wās der Loeb' hāt ihm aweggechapt vun sein Mutter, der Koenigin, boees er hāt gesōgen un' hāt ihm asō lang gehalten, bis er is' grōss gewor'en. Vun A. M. Warsaw, 1878. 32mo, 31 pp.

Der lichtiger Gan-eeden. Ein schoene Geschichte vun Reb Schmerel Machnis Ōrach, wie er is' gewe'n in lichtigen Ganeeden, nor er hāt dort kēin ssach nit gewältigt; män hāt ihm bald arausgeworfen. Warsaw, 1878. 16mo, 18 pp.

Ein schoene Geschichte vun ein Bas-malke, wie sie hāt sich verliebt in ein Suhn vun ein Gärtner. Warsaw, 1889. 16mo, 72 pp. There are many editions of this story.

Ein wunderliche Maisse vun dem Bocher Jossenke. Lemberg, 1887. 16mo, 16 pp.

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Anekdoten-buch. Zwēi hundert schoene Witzen, sēhr satirisch zum Lachen, vun M. Kukelstein. Wilna, 1898. 16mo, 96 pp. Many editions.

Reb Herschele Ostrepoler. Beschrieben alle seine süsse Chochmes un' alle seine Wörtlech, wās er hat übergelāst, etc. Warsaw, 1884. 16mo, 24 pp. Many editions. Second part. Wilna, 1895. 16mo, 24 pp.

Der berühmter Herschel Ostropoler. Zunaufgesammelt vun A. I. Buchbinder. Wilna, 1895. 8vo, 32 pp.

Dās froehliche Herschel Ostropoler oder Der wolweler Theaterstück. Warsaw, 1890. 8vo, 52 pp. Many editions.

Motke Chabad oder Witze über Witze. Herausgegeben vun M. I. Lewitan. Wilna, 1892. 16mo, 32 pp. Many editions.

Schaike Feifer, oder Der weltberühmter Witzling. New York, s. d. 8vo, 32 pp.

Jōssef Loksch vun Drazne (in Pōlen) ... un' vun sein Gabe Akiwe Blas. Wilna, 1895. 16mo, 23 pp.

Der Chelmer Chochem. Dās is' a Geräthenisch vun a Chelmer, wās er hāt gemēint, as er is' a Chochem, un' män mus lachen, as män lejent die kluge Einfälle vun a Chelmer Chochem. Verfasat vun Hirs Bik. Lemberg, 1887. 16mo, 16 pp.

JUDEO-GERMAN BOOKS WITH GERMAN
CHARACTERS

Gnib, I. D. H. Das Chanuke Trenderl, ein antiques Familienstück von Unsere Leut'. In 2 Aufzügen, renovirt. Vienna, 1884. 16mo, 30 pp.

Der Schadchen von Unsere Leut'. Ein rewmatisches Zugstück in drei Aufzügen, zusammengeschlempert. Vienna, 1887. 16mo, 56 pp.

Der Johrmark zu A ... z. Eine Charakterschilderung von unsere Marktleut'. In 3 Skizzen, aufgenommen. Vienna, 1871. 16mo, 32 pp.

Mendelssohn, L. Intimes aus der Liliengass'. Ein Buchdrama in I. Akt. Berlin, s. a. 16mo, 62 pp.

Rosée, A. Esther und Haman! Ein Purimspiel in einem Aufzuge. Vienna, 1884. 16mo, 24 pp.

S(chwarz) A. Aus längstvergangenen Tagen. Drei alte Gold-stückchen nebst einem Anhang. Budapest, s. a. 16mo, 31 pp.

Schwarz, P. Reb Simmel Andrichan. Ein Purimspiel in vier Aufzügen. Vienna, 1878. 16mo, 55 pp.

*Reb Moire Nachrendl. Charaktergemälde in 5 Aufzügen. Eine humoristische Brochure in jüdisch-deutschem Jargon, zur Unterhaltung und Belehrung.

*Reb Jone. Lustspiel zur Unterhaltung und Erheiterung. In fünf Aufzügen.

Wolfsohn. Reb Chanoch der betrogene Bigott, oder Der entlarvte Scheinheilige. Lustspiel in 3 Aufzügen. Pest, s. a. 16mo, 43 pp.

Anonymous. *Der Gütsteher. Travestie nach Schillers Ballade, 'Die Bürgschaft.'

(Reb Leser Scholetsetzer.) Das Lied vom Scholet. Travestie von Schillers 'Lied von der Glocke.' 'n Chosens Kloles. Travestie nach Uhlands 'Des Sängers Fluch.' Vienna, s. a. 16mo, 20 pp.

II. APPENDIX
NAMES OF AUTHORS AND THEIR PSEUDONYMS

---

The italicized names are those that are better known than the real names of the authors.

---

Authors	Pseudonyms
Abramowitsch, S. J.	Mendele Mōcher Sforim.
Baranow, M.	Ben Efraim.
Bukanski.	Ben Pōres.
Cahan, Ab.	Bernstein Dāwid, Proletarischker Magid.
Cantor.	Mōsche Gläzel, Graf M. I. Kweetl, Welwel Zopzerik.
Dawidowitsch.	Ben Dāwid.
Feigenbaum, B.	Magid vun Ewjenischok, Raüberjüdel, Scha Pesches.
Freid, M.	Fremder, Ssimchessossen.
Frischmann, D.	Goldberg A.
Goido, J.	Hoido J., Gorin, Lebensohn A.
Goldberg, I. Ch.	Jaknehuz.
Gurewitsch.	Libin, Z.
Katzenellenbogen.	Buki Ben Jogli.
Kobrin, L.	Rafaelowitsch Sch., Genosse Cervera, Witeblanin, L.
Lerner, J. J.	Herdner.
Lewin, I.	Jehalel.
Lewner, J. B.	Nachmen Ben Wowsi.
Linetzki, J. J.	Eli Kozin Hazchakueli.
Meisach, J.	Ssar-schel-Jam.
Perez, J. L.	Ben-tomar, Gam-su, Ha-jossem mi-Nimi-row, Finkel L., Lampenputzer, Lez vun der Redakzie, Luziper, Paloi, Dr. Stizer.
Pinski, D.	Dōfek, Dāwid, Puls D.
Rabinowitsch, M. J.	Ben-Omi.
Rabinowitsch, S.	Bücherfresser, Essbücher, Esther, Schelumiel, Scholem Aleechem, Schulamis.
Rabnizki.	Rebi Kozin.
Rombro, J.	Krantz Ph., Jainkele Chochem.
Samostschin, P.	P. Z., Eli Feelet mi-Sastschin.
Samostschin, Mrs.	Bas-malke.
Schaikewitsch, N. M.	Schomer.
Schapiro, E. I.	Isch.
Schatzkes, M. A.	Selikowitsch M.
Selikowitsch.	Litwischer Philosoph, Aus Kapeluschmacher, Sambation, Wachlaklakes.
Spektor, M.	Emes, Lamedwownik.
Spektor, Mrs.	Isabella.
Wechsler, M.	Isch Nomi.
Winchevsky, M.	Ben Nez, Meschugener Philosoph, Chaim Barburim, Chaim Bolbetun, Der Dāsiger, T. E. Debkin, Jankele Traschke.

INDEX

[A], [B], [C], [D], [E], [F], [G], [H], [I], [J], [K], [L], [M], [N], [O], [P], [R], [S], [T], [U], [V], [W], [Y], [Z]

Abderitic towns, [52].
Abendblatt, [223], [225].
Abrahams, [90], [231].
Abramowitsch, Solomon Jacob, translated into Polish, [10];
his use of the older language, [20];
his vocabulary, [22];
cradle song, [86];
translates Sabbath prayers and hymns, [97];
allegory in 'Judel,' [97], [98];
review of his life and writings, [148-160];
first work in Kol-mewasser, [150];
his birth, [150];
education, [150];
wanderings, [150], [151];
life in Kremenets, [151];
meeting with Gottlober, [151], [152];
beginning of literary career, [152];
artistic nature, [152];
compared with his predecessors, [152], [153];
his ideal of reform, [153];
love of the people, [153], [154];
style and language, [154];
abandons anonym, [155];
'The Little Man,' [155];
'The Meat-Tax, or the Gang of City Benefactors,' [155], [156];
a social factor, [156];
'Fischke the Lame,' [156], [157];
study of mendicant life, [157];
'The Dobbin,' [157-159];
psychological study, [157];
prophecy, [158];
personifies the Jewish race in the allegory, [159];
prohibition of re-issue of book, [159];
'The Wanderings of Benjamin the Third,' [159], [160];
study from nature, [159];
creates the 'Jewish Don Quixote,' [159];
'The Enlistment,' [160];
scientific articles, [160];
called 'Grand-father,' [160];
ceases writing, [178];
on prayers, [245], [246];
'The Useful Calendar,' [252];
and see ix, [51], [176], [177], [179], [187], [231], [234], [235], [251], [252], [255].
Extracts and translations: 'The Dobbin,' [276-285];
'Parasiteville,' [284-295].
Abramsky, [237].
Absorption of Russian Jews by America, xi, [119].
Adelberg, S., [51].
Africa, Jews in, [248].
'Ahasuerus-play,' [231], [234], [239].
"A klēine Weile wöllen mir spielen," [56].
Aksenfeld, Israel, influenced by Lefin, [136];
review of his life and works, [140-145];
influence of his wife, [141];
'The Fillet of Pearls,' [141], [142];
style and language, [142];
drama, [142-145];
'The First Recruit,' [142-145];
his works as historical documents, [145];
anonym, [148], [149];
and see [137], [138], [154], [160], [161], [177], [234], [235].
Alexander stories, compared to Schaikewitsch's novels, [174].
Alexander II., his reforms not liberal, [158];
play at coronation, [235].
Allegory, not employed by Ehrenkranz, [77];
in Goldfaden's songs, [87], [88];
in Abramowitsch's works, [97], [98];
why resorted to by Russian authors, [211], [212];
employed by Perez, [212], [213].
Allgemeine Zeitung des Judenthums, [29], [31].
Almanacs, Abramowitsch's, [160];
Harkavy's, [227];
their importance, [252], [253].
Alperin, J. J., [155].
"A Maedele werd a Kale," [62].
America, difficulty of collecting data in, x;
absorbing Russian Jews, xi, [119];
future of J. G. in, [10];
evolution of J. G., [22];
badchen, [93];
poetry, [118-130];
increased well-being, [118];
dulling of Jewish sensibilities, [119];
American ballads in J. G., [119];
in Zunser's songs, [120];
in J. G. literature, [134], [135];
Longfellow in J. G., [168];
H. Beecher-Stowe in J. G., [171];
prose writers in, [216-230];
Russian Jews before 1881, [216], [217];
the immigration, [217], [218];
first writers, [218];
daily press, [219];
socialistic propaganda, [219], [220];
authors, [220-224];
magazines, [226-229];
instruction in citizenship, by Harkavy, [228];
and see [64], [135], [214], [248].
American People's Calendar, [227];
and see [10].
Americana Germanica, [76].
Americanus, [10].
Amphibrachic measure, in Rosenfeld's poetry, [129].
Amsterdam, [viii], [19], [32].
Anarchists, Jewish, in America, [121-123];
Edelstadt, [122], [123];
periodical in J. G., [223];
and see [126].
Andersen's fables, in J. G., [44].
Andover Review, on J. G. literature, [10].
Andree, R., attacks J. G., [12].
Animal life, in literature, [157-159], [213].
Anonyms, [148], [149], [155], [171].
Anthropology, in literature, [249].
Anuarul pentru Israeliti, [44], [51].
Apotheker, David, [80], [81].
Appleton & Co., [221].
Arabic, in non-Semitic languages, [15];
'Thousand and One Nights,' [27];
word-books in J. G., [248].
Arbeiterzeitung, as an educator, [219];
its history, [221], [223];
and see [225].
Archiv für Litteraturgeschichte, [27].
'Arise, my People!' M. Gordon's, [83].
'Aristocratic Marriage, The,' Goldfaden's, [87], [88].
Arithmetic, in J. G., [246].
Art, conception of its perfection, [95].
Arthur, King, in J. G., [2], [4], [43].
Asiatic Museum, J. G. collection, viii.
Assimilation, advanced by M. Gordon, [83], [84];
of no avail, [158];
as viewed by Spektor, [185];
no longer preached, [191].
Assyria, [50].
Astor Library, manuscript of Ettinger, [101].
Atlantic Monthly, [221].
Atonement day, in songs, [67].
'Atonement Day, The,' Dienesohn's, [190], [191];
extract and translation, [314-325].
"Auf'n Barg stēht a Taübele," [65].
'Aunt Sosie,' Goldfaden's, [236];
extract and translation, [268-273].
Austria, J. G. books in German letters, [256].
Awramowitsch, coupletist, [119].
[B]adchens, imitate Galician poets, [80];
school of, [90-94];
his functions, [91];
Zunser's innovation, [91], [92];
American modification of, [93], [94];
why popular, [104];
and see [61], [95].
Bader, Gerschon, [253].
Baethgen, F., [29].
Bakst, printer, [254].
Ballads, Rosenfeld's, [128];
Goldfaden's, [237];
singers of, in Roumania, [237].
Bal-schem-tow, birth, [35];
legends of, [38-40];
legendary life, [39], [40];
Spektor's novel of, [186].
'Bar of Soap, The,' Berenstein's, [86].
'Bar-kochba,' Goldfaden's, [239].
Bas-kol, [252].
Bastille, in J. G. poetry, [123].
'Beard, The,' M. Gordon's, [84].
Beckermann, [174].
Beecher-Stowe, H., in J. G., [171].
'Beggar Family, The,' Rosenfeld's, [127].
Beggar songs, [66].
Beilinsohn, printer, [254].
"Bei'm Breg Wasser thu' ich stēhn," [60].
Bender, A. P., [50].
Béranger, translated, [89].
Berdichev, and Abramowitsch, [31], [152], [153], [155], [160];
printers, [254].
Berenson, B., on literature, [10].
Berenstein, S., and M. Gordon, [82], [83];
his German culture, [85], [86];
poems, [86], [87];
cradle song, [88].
Bernas, I., editor of Handelskalender, [253];
of Hatikwoh, [256].
Bernstein, A., in J. G., translation and imitation, [171], [202].
Bernstein, Ignaz, proverbs, [51], [193].
Bernstein's Natural Science, in J. G., [249].
Berśadskij, S. A., on Saul Wahl, [54].
Bescht, see Bal-schem-tow.
Betrothal, early, [57].
'Betrothal, The,' Goldfaden's, [87].
'Bevys of Hamptoun,' in J. G., [8], [27], [43];
mentioned by Dick, [169].
Bibikov, [155].
Bible, Blitz, [19];
apocryphal stories, [29];
preferred to Czar, [68];
Biblical songs, Goldfaden's, [88].
Bibliography, imperfect data, ix;
in Volksbibliothēk, [199], [200].
Bibliothēk, see Jüd. Bibliothēk.
Bick, J. S., defends Lefin, [136].
Bilingualism, of medieval literatures, [1];
of Jews, [2].
Biographies, by Dick, [171];
of Rabbis, [244].
'Bird, The,' Zunser's, [93].
Blaustein, [174].
Blitz Bible, its language, [19].
Blumauer, translated, [101].
Bodleian Museum, J. G. collection, vii.
Bohemia, Jews of, [3];
words in J. G., [16].
'Bontsie Silent,' Perez's, [210], [211].
In Chrestomathy, [332-353].
'Book of Wisdom of Solomon, The,' [232].
Booksellers and bookstores, [255].
Booth and Salvini, [242].
Boston, periodical, [124].
Bourget, translated, [225].
Bovchover, poetry, [229].
Bovo, see 'Bevys.'
Bowery Garden Theatre, [240].
'Bowery Girl, The,' in J. G., [119].
Bredow, G. G., [30].
Brehm, in J. G., [249].
Bressler, see Kotik.
Brettmann, Maschil, [166].
British Museum, J. G. collection, viii.
Broder, Berel, poetry of, [79-80];
his imitators, [91], [92];
and see [103].
'Broom and a Sweeping, A,' Winchevsky's, [124].
Brown, John, in J. G. poetry, [123].
Browning, Robert, [168].
Brüll, [27], [251].
Buchbinder, on superstitions, [50], [193];
and see [174], [187].
Budianov, [228].
Budson, [174].
Bukanski, [229].
Bukarest, theatre in, [236], [237].
Bulgaria, its literature compared with J. G., [9];
its orthography, [21];
language, [23];
renaissance, [135].
Burlesque, older, [231];
Goldfaden's, [237].
Buxtorf, [29], [42].
Byplay, see Zuspiel.
[C]abbala, and Khassidism, [168];
and see [20], [50].
Cahan, Abraham, review of his life and writings, [221], [222];
founds periodical, [221];
writes English sketches, [221];
style, [221];
works not of the highest merit, [222];
and see [223], [225], [226].
'Cain,' Goldfaden's, [88].
Calendars, see Almanacs.
Campe, J. H., translated by Hurwitz, [134];
by Dick, [171];
imitated by Tannenbaum, [222].
Canal Street, New York, centre of Ghetto, [216].
Candle tax, in 'Little Man,' [156].
Cantonment, of Jewish children, [68].
Career of Jew, in song, [57].
Cassel, D., [31].
'Cat and the Mouse, The,' Hornstein's, [117].
'Cemetery Nightingale, The,' Rosenfeld's, [128].
'Cemetery, The,' Ehrenkranz's, [78];
Sharkansky's, [121];
in poetry, [80].
Cervantes, M., compared to Abramowitsch, [159].
Chadak, [247].
'Chaimel the Rich,' Falkowitsch's, [174].
Chaldea, superstitions of, [28], [50].
'Chanuka,' Lerner's, [238].
Chapers, [68], [90].
Chaschkes, M., poetry, [106], [107].
Cheeder, language of, [20];
and see [57], [109], [150].
Chekhov, his influence on writers, [222], [230];
translated, [225].
Chelm, wise man of, [52].
'Child's Play,' S. Rabinowitsch's, [195], [196].
Childhood, in folksong, [56].
Children's songs, [54].
Chodrower, M. J., [156].
'Cholera in the Year 1866, The,'Ehrenkranz's, [79].
Chrestomathy, its normalized text, x.
Chronicle, rhymed, of military service, [68];
of persecution, [70].
City Guide, The, [226];
and see Stādtanzeiger.
'Clock, The,' Zunser's, [93].
'Colonization of Palestine, The,' S. Rabinowitsch's, [198].
Columbus, in literature, [134], [135];
and Washington, [120].
Comedy, Gottlober's, [76], [145], [146];
L. Levinsohn's, [166], [167];
Schaikewitsch's, [173];
S. Rabinowitsch's, [198];
Ahasuerus play, [231], [232], [234];
Goldfaden's, [236];
Sahik's, [243];
Frumkis's, [243].
Comical songs, [70], [71];
Schafir's, [81].
Commemoration, songs of, by Schafir, [81].
Condition, of Jews in beginning of century, [131].
'Consolation,' Berenstein's, [86].
Consonants, pronunciation of, x.
Constitution, of United States, in J. G., [228].
'Contented, The,' Ehrenkranz's, [78].
Contributions, paid by Rabinowitsch, [199].
'Conversation of the Khassidim, The,' Brettmann's, [166].
Cosmopolitan, [221].
Cossacks, massacre by, in folksong, [69].
'Countryman and the Townsman, The,' Zunser's, [93].
Cracow, printing offices, [16];
local legends, [32], [35];
and see [ix], [37], [106].
Cradle songs, as folksongs, [54];
Abramowitsch's, Linetzki's, Goldfaden's, S. Rabinowitsch's, [86];
Goldfaden's, [88].
'Cradle, The,' Berenstein's, [86].
'Crazy Beggar-Student, The,' Perez's, [204], [206].
Criticism, in Volksbibliothēk and Volksblatt, [199-202];
Frischmann's, [201];
S. Rabinowitsch's, [201];
Rabnizki's, [201];
Katz's, [228];
critical apparatus, Hermalin's, [228].
"Criticus," [10].
Culture, defined by M. Gordon, [85].
Czar, in folksong, [68];
cultural efforts of, [74];
not praised in literature, [120];
calamity of serving him, [143].
[D]actyllic measure, Frug's, [108];
Winchevsky's, [124].
'Daisy Bell,' in J. G., [119].
Dalman, G. H., [76].
Dan, [50].
Danish, translation from, [171].
Dante, compared with Rosenfeld, [130].
'Dark Young Man, The,' Dienesohn's, [189].
Darwinism, in J. G. literature, [249].
Daudet, in J. G., [225].
'David and Goliath,' [231].
'David Copperfield,' translated, [225].
David, King, in legend, [32].
'Day and Night,' Broder's, [80].
'Decktuch, Dās,' Gottlober's, [76], [145], [146].
Declaration of Independence, in J. G., [228].
'Despair,' Rosenfeld's, [128].
'Destiny, or Discussions for Pleasant Pastime,' S. Sobel's, [96].
Deterioration, of J. G., since Dick, [172-174];
its cause, [175], [176].
Deutsche Mundarten, [13].
Dialects, of J. G., [17-22];
origin near the Middle Rhine, [17], [18];
contact kept up with literary German, [18];
uniformity in books, [18];
evolution of, in Russia, [18], [19];
in literature, [21], [22].
'Dialogue of the New-born Soul with the Angel of Life,' [96].
Dick, Aisik Meier, his corrupt language, [22], [23];
deterioration of language, [134];

review of his works, [169-172];
noble purpose, [169-171];
earnestness, [171];
prolific activity, [171];
cheap editions, [171], [172];
anonyms, [171];
his followers, [172];
death, [177];
and see [35], [68], [145], [173-175], [179], [189], [193], [216].
Dickens, Charles, in J. G., [225].
Dictionary, Lifschitz's, [247].
Dienesohn, Jacob, on J. G. literature, [10];
rejoinder to Graetz, [13];
review of his works, [189-191];
'The Dark Young Man,' [189];
his popularity, [189];
creates the sentimental novel, [189];
activity in the Volksblatt, [190];
'Stone in the Way,' [190];
'Herschele,' [190];
his gentleness, [190];
'The Atonement Day,' [190], [191];
compared with Rabinowitsch, [195];
and see [viii], [192], [233], [253];
extract and translation, [314-325].
'Dietrich of Bern,' [4], [43].
Difficulty of study of J. G. literature, viii, ix.
Diminutives, Slavic, in J. G., [108].
'Discovery of America, The, 'Hurwitz's, [134];
its popularity, [136];
and see [147], [248].
Dispute, songs of, Ehrenkranz's, [78];
Broder's, [80];
Linetzki's, [82];
Zunser's, [93];
S. Sobel's, [96].
Dlugatsch, [22].
'Do, do, Huckleberry, Do,' in J. G., [119].
'Dobbin, The,' Abramowitsch's, [157-159], and see [176];
extract and translation, [276-285].
'Doctor ——,' Browning's, [168].
'Doctor Almosado,' Goldfaden's, [239].
'Doctor Kugelmann,' [166].
Dolizki, M. M., [229].
'Don Carlos,' on J. G. stage, [240].
'Don Quixote,' Cervantes's in J. G., [228];
and see 'Jewish Don Quixote, The.'
Dostoyevski, in J. G., [225].
Drama, songs, in Goldfaden's, [89];
in America, [119], [120];
Rosenfeld's dramatic character, [129];
'Serkele,' Ettinger's, [138-140];
'The First Recruit,' Aksenfeld's, [142-145];
'The Fillet of Pearls,' Gottlober's, [145], [146];
Abramowitsch's, [156], [160];
Falkowitsch's, [174];
older mysteries, [231-233];
'David and Goliath,' [231];
'The Sale of Joseph,' [231-233];
'The Greatness of Joseph,' [232];
'The Book of the Wisdom of Solomon,' [232];
'Sale of Joseph,' Zunser's, [232], [233];
present performances of mysteries, [233];
'Purim plays,' [234];
Kamrasch's, at coronation of Alexander II., [235];
older literature, [235], [236];
semi-dramatic style, [235];
German models, [235];
couplets in Aksenfeld's and Gottlober's, [235], [236];
Goldfaden's, [236-240];
'The Two Neighbors' and 'Aunt Sosie,' [236];
creation of stage, [236-238];
in Bukarest, [236], [237];
in Odessa, [237], [238];
his immediate followers, [238];
attack on theatre, [239];
Goldfaden's répertoire, [239];
translated into Polish, [239];
in America, [240-242];
its deterioration, [240];
Gordin's, [241], [242];
revival of, [242], [243];
popular form of poetry, [243];
and see 229 and Comedy.
'Driver, The,' Perez's, [113].
'Drubbing of the Apostate at Foolstown, The,' Epstein's, [166].
Dukes, L., [29].
Dutch words, in J. G., [19].
'Dworele,' Gordin's, [241].
'Ecclesiastes,' Lefin's, [136];
in Chrestomathy, [258-261].
Economics, in J. G., [208].
Edelstadt, David, poetry, [122], [123].
Egypt, [50].
Ehrenkranz, Wolf, review of his works, [77-80];
improvisations, [77];
his Hebrew translation, [77];
songs of reflection, [77], [78];
songs of dispute, [78];
Zuspiele, [78];
'Memento mori,' [78];
other poems, [79];
Khassid songs, [79];
imitated by Zunser, [91], [92];
and see [82], [87], [103];
poem and translation, [260-265].
Eisenmenger, [29].
Eisenstadt and Schapiro, printers, [96].
Eldad ha-Dani, [30].
Elijah, in legends, [31], [32];
and see [39], [169].
'Elischewa,' Gordin's, [241].
Emeth, The, Winchevsky's, [124], [226], [227].
'Empty Bottle, The,' Berenstein's, [86].
England, poetry in, [121], [122];
Winchevsky in, [124];
Rosenfeld in, [125];
Russian Jews in, [248];
periodicals, [255], [256].
English, element in J. G., [22];
missionaries writing in J. G., [135], [136], [244];
authors, in translation, [168], [171], [225];
for Jews, [228];
Jewish authors in, [229], [230];
and see x, [17], [27].
'Enlistment, The,' Abramowitsch's [160].
Ephemeral nature, of periodicals, xi;
of literature, [253], [254].
Epic poetry, why none, [54].
Epigrams, Ettinger's, [101];
Winchevsky's, [227].
Eppelberg, [253].
Epstein, M., poetry, [165], [166];
and see [99], [235].
Ersch and Gruber, [30].
Erter, imitated by Gottlober, [146].
Ethical treatises, [5], [244].
Ettinger, Solomon, Dr., fables, [99];
review of his life and works, [101-103];
biography, [101];
imitation of German models, [101];
his works not specifically Jewish, [101], [102];
'Serkele,' [138-140];
ideal and real characters of his drama, [139];
and see [20], [73], [108], [109], [111], [136-138], [147], [148], [152], [154], [177], [234], [235], [236];
poems and translations, [260], [261].
Expatriation, in songs, [67].
[F]ables, [99-101];
translations of Krylov, [99], [100];
Suchostawer's, [99];
Gottlober's 'The Parliament,' [99], [100];
Krylov translated by Reichersohn and Singer, [100];
by Katzenellenbogen, [100];
Ettinger's, [101];
Winchevsky's, [124].
Fairy tales, Frischmann's, [202].
'Faithful Love, A,' Frumkis's, [243].
Falkowitsch, J. B., dramas, [174];
and see [235].
'False Hope, The,' Berenstein's, [86].
Familienfreund, Der, [106];
and see [83], [87], [91], [101], [164], [179], [194], [202].
Familienkalender, Spektor's, [91], [96], [116], [179], [213].
Farces, with German letters, [256].
'Fashionable Shoemaker, The,' Spektor's, [181-183].
Faust, bookseller, ix.
Feder, Tobias, attack on J. G., [136].
Feigenbaum, [228], [229].
Feigensohn, Russian Grammar, [247].
"Ferd hāb' ich vun Paris," [71].
'Ferry, The,' Zunser, [93].
Feuilletons, in rhyme, Samostschin's, [117];
and see [178].
'Fillet of Pearls, The,' Aksenfeld's, [141], [142];
and see [147].
"Finster is' mein' Welt," [60].
'Firebrand, The,' Goldfaden's, [88].
'First Bath of Ablution, The,' Rosenfeld's, [128].
'First Khassid, The,' Lefin's, [138].
'First Recruit, The,' Aksenfeld's, [142-145];
and see [160].
'Fischke the Lame,' Abramowitsch's, [156], [157];
psychological study, [157].
'Flōh vun Tischebow, A,' Frischmann's, [201].
'Floris and Blanchefleur,' [43].
'Flower, The,' Zunser's, [93].
Folklore, German, among Slavic Jews, [4];
its relation to medievalism, [8];
in J. G., [25-52];
diffusion of, [25];
innate love of, [26];
long survival of, [36], [27];
its composite nature, [27], [28];
Mendelssohnian Reform opposed to, [28];
Talmudical substratum, [29-32];
the Sambation, [30], [31];
treated by Meisach, [30], [31];
by Abramowitsch, [31];
Elijah, [31], [32];
Moses and David, [32];
medieval legends, [32-36];
Maimonides, [32-34];
local legends in Slavic countries, [34], [35];
in Wilna, [35];
the Golem, [36];
the Thirty-six (Lamed-wow) saints, [36-38];
Khassidic legends, [38-42];
miracles, [38];
Bal-schemtow, [38-40];
stories of his followers, [40], [41];
story of penance and the grateful dead person, [41], [42];
strictly Jewish legends, [42];
medieval romances of Gentile origin, [42-44];
'Bevys of Hamptoun,' [43];
'Zeena-Ureena,' [43];
oral folktales, [44-49];
their vast number, [44];
love of story-telling, [44], 45:
'The Fool is Wiser than the Wise,' [45-49];
popular beliefs, [49], [50];
their composite nature, [50];
imaginary beings and animals, [50];
popular medicine, [50];
proverbs, [51];
anecdotes, Abderitic towns, [52];
folklore, in Linetzki, [162];
in Dick, [169];
in Meisach, [193].
Folksong, [53-71];
retrospective spirit in, [53];
consideration of nature absent, [54];
no epic poetry, [54];
cradle song, [54], [55];
motherhood, ideal for women, [55], [56];
childhood in, [56];
man's career, [56], [57];
conception of love, [57-59];
songs of pining, [59-61];
wedding and marriage in, [61-63];
songs, of suffering, [63], [64];
of widowhood, [64], [65];
of orphans, [65], [66];
of military service, persecution, [67-70];
of soldier's life, [68], [69];
of massacres, [69], [70];
gloomy view of life, [70];
comical ditties, [70], [71];
songs of Khassidism, [71];
Lerner, on, [192].
'Fool is Wiser than the Wise, The,' [45-49].
France, Russian Jews in, [248].
Francke, K., [63].
Frankfurt, resemblance of its dialect to J. G., [17];
local legends, [32].
Free World, The, [255].
Freid, M. J., [213];
and see viii.
French authors, in J. G. translation, [89], [123], [168], [171], [225], [227], [238], [241];
and see [28].
Frischmann, David, poetry, [116], [117];
as a critic, [201];
his prose, [202];
and see [199], [253];
poem and translation, [294-301].
'From the Marriage Baldachin,' M. Gordon's, [84].
Frug, S., his defence of J. G., [12];
review of his life and works, [107-110];
why writing in J. G., [107];
previous poetical career in Russian, [108];
greater value of his J. G. poetry, [108];
model of beautiful style, [108];
mellifluousness of his word-formations, [108], [109];
his subject—tears, [109];
review of his songs, [109];
absence of dramatic qualities, [110];
Rosenfeld's greeting to, [126];
and see [122], [125], [187];
poems and translation, [306-311].
Frumkis, Sanwill, dramatist, [243].
'Fur Cap, The,' Perez's, [211].
Future, The, [255].
[G]alicia, culture of Jews in, [72];
its periodicals, [72];
its poets, [77-82];
Ehrenkranz, [77-79];
Broder, [79], [80];
imitated by badchens, [80];
Apotheker, [80], [81];
Schafir, [81], [82];
reform in, [132];
theatre in, [242];
periodicals, [250];
printing offices, [255];
and see ix.
Gaon, of Wilna, in folklore, [35], [36].
Garshin, in J. G., [225];
and see [230].
Gaster, M., [28], [29], [34].
Gelbhaus, S., [27].
Gentiles, their literature identical with Jews', [2], [3];
blood in Passover ceremony, [82].
Geography, in J. G. literature, [134], [135], [248], [249].
German = civilized, [73];
a nickname, [149];
Jews after Mendelssohn, [6];
culture in Russia, [73];
language, not possible for Russian Jews, [7];
element in J. G., in Russia, [21], [23];
in America, [22], [216], [217];
in Galicia, [72], [132];
in Schafir's poetry, [81];
in periodicals, [133];
literature, J. G. songs as, [3];
model for J. G., [7];
authors in J. G. translations and adaptations, [56], [73], [76], [101], [102], [146], [147], [165], [168], [225], [238], [241];
and see Blumauer, Grillparzer, Gutzkow, Hauptmann, Lessing, Richter, Schiller, element in folklore, [28];
school of poetry, [89];
J. G., with—letters, [256];
and see [50], [64], [248].
'Geschichte vun Mechiras Jōssef u-Gdulas Jōssef,' [232].
Ghetto, in New York, [119], [217], [218], et passim.
Gilgulim, in folklore, [44], [50];
in Gottlober's work, see Transmigration.
Girls' songs, [55], [57-59].
Globus, [12], [38], [44].
Gloom, in folksong, [90];
in Rosenfeld, [129].
Goethe, [128].
Gogol, translated by Schaikewitsch, [173];
compared with S. Rabinowitsch, [195], [196];
adapted by Gordin, [241].
Goido, J., his activity in Russia, [213], [214];
in America, [224], [225];
and see [10], [226], [228].
Goldfaden, Abraham, review of his poetry, [87-89];
allegorical and historical songs, [87], [88];
'The Jew,' [87];
'The Aristocratic Marriage,' [87], [88];
'That Little Trace of a Jew,' [88];
his prolific activity, [88], [89];
poetry in his dramas, [89];

'The Jewess,' [89];
his most original period, [89];
'Schabssiel,' influenced by Abramowitsch, [98];
in America, [120], [218];
starts periodical, [218];
founds theatre, [236-239], and see Theatre;
and see [86], [92], [103], [106], [118], [187], [235], [242], [251], [253], [256];
extracts and translation, [268-273].
Goldstein, Rosa, [116].
'Gold Watch, The,' Ehrenkranz's, [78].
Golem, [36].
Golubok, [240].
Gonto, in rhymed chronicle, [70].
Gordin, J., dramatist, review of his life and works, [241], [242].
Gordon, Jehuda Loeb, not translator of 'Two Grenadiers,' [75];
review of his poetry, [89], [90];
not surpassed in simplicity of diction, warmth of feeling, and purity of language, [90];
and see [7], [105], [117], [177], [178];
poem and translation, [272-277].
Gordon, Michel, review of his life and works, [82-85];
compared with Berenstein, [82], [83];
his poetry militant, [83], [84];
'Arise, my People,' [83], [84];
preaches assimilation, [84];
decries evil customs, [84], [85];
his definition of true culture, [85];
his ballad, [85];
Frug's obligation to, [108];
and see [73], [87-89], [91], [92], [103], [106], [107], [148], [177], [187], [233];
poem and translation, [264-269].
Gorki, imitated by Kobrin, [226].
Gosche, see Archiv.
Gottlieb, H. L., [256].
Gottlober, H. L., his popular poems, [76], [77];
adaptations of German authors, [76];
his fable 'The Parliament,' [99], [100];
influenced by Lefin, [136];
his comedy 'The Marriage Veil,' [145], [146];
his satire 'The Transmigration,' [146];
meeting with Abramowitsch, [151], [152];
his daughter, [152];
idealized by Abramowitsch, [155];
and see viii, [7], [20], [73], [75], [76], [91], [101], [137], [141], [147], [148], [154], [234], [235].
'Grab, Das,' Uhland's, in J. G., [121].
'Gräberlied, Dās,' Gottlober's, [76].
Grätz, his dogmatic statements, [13];
translated, [165], [249].
Grammar, J. G., why none, [246], [247].
'Grandfather,' see Abramowitsch.
'Greatness of Joseph, The,' [232].
Greek, spelling compared with J. G., [21];
Church, its missions among Jews, [244].
'Greeting to Zion,' Schafir's, [81].
Grillparzer, on J. G. stage, [241].
Grimm's fairy tales in J. G., [44].
Grossglück, Solomon, [213].
Grünbaum, M., his ignorance of J. G., ix, [9], [13].
Güdemann, M., his attitude to J. G., [13];
and see [17], [51].
Günsburg, [134];
and see Hurwitz, Ch.
Gurewitsch, [226].
Gutzkow, translated, [238].
Gypsy, xi.
Hajisroeli, [251].
Hajōez, [256].
Hamagid, [152].
Hameliz, [148], [149], [177], [251].
Handelskalender, see Jüd. Handelskalender.
'Happy Reader of the Haphtora, The,' Zweifel's, [175].
Harkavy, Alexander, [227], [228];
founds almanac, [227];
writer of text-books, [228];
teacher of American citizenship, [228];
his deserts in the education of the Jews, [228];
translates 'Don Quixote,' [228].
Harkavy, Professor, his gift of books, ix.
'Harp, The,' Hornstein's, [117].
Haskala, see Reform.
Hatikwoh, [256].
Hauptmann, [111].
Hausfreund, Der, compared with the Volksbibliothēk, [110];
its popular character, [186], [187];
contributors to, [187];
its aim, [199];
criticisms in, [201];
and see [10], [21], [51], [83], [87], [90], [91], [96], [107], [116], [164], [179], [190], [194], [202], [213], [214], [238], [252].
'He and She,' Perez's, [113].
Hebrew, compared to Latin, [2];
learning in Slavic countries, [6];
instruction in, [16];
in Germany, [17];
religious literature in, [18];
studies of Abramowitsch, [151], [152];
language of enlightenment in Galicia, [72];
translations, Ehrenkranz's and others, [77];
literature, affecting J. G., [7];
in translation, Gottlober's, [76], [147];
Samostschin's, [117];
from Luzzato, [168];
words, their spelling, x;
in J. G., before 16th century, [15];
in J. G., vocabulary, [22];
in Linetzki, [22];
their absence in Winchevsky and Edelstadt, [122];
in mnemonic songs, [56].
Hebrew American, [228].
Hebrew Puck, [227].
Hēilige Land, Dās, [87], [91], [201], [252].
Heine, Perez's obligations to, [111];
his imitation of, [114];
Rosenfeld's obligations to, [126];
and see [75].
Heinike, H., [50].
'Hektor and Andromache,' Schiller's, parodied, [121].
Held, Hersch Meier, [155].
Helwich, Ch., [43].
Hermalin, D. M., his works, [228].
'Hernani,' Hugo's, translated, [241].
'Herschele,' Dienesohn's, [190];
and see [233].
Herschele Ostropoler, [52].
Hidden saints, [36-38].
High German, J. G. a dialect of, [17].
Hindustani, compared with J. G., [15], [17].
"Hinter Jankeles Wiegele," [54], [55];
made use of by Berenstein, [86].
Historical subjects, not used by Ehrenkranz, [77];
in Goldfaden's songs, [87];
in his dramas, [239].
History, in literature, [249];
of J. G. literature, Schulmann's, ix, [200].
'History of the Jews,' Grätz's translated, [165].
Hochbaum, S., [166].
'Hoffnung, Die,' Schiller's, translated, [86].
Holiday Leaves, see Jontewblättlech.
Holland, Polish Jews in, [19];
Rosenfeld in, [125].
'Homesickness,' Schafir's, [81].
Homunculus, see Golem.
Hood, Thomas, translated, [123];
and see [114], [129].
Hornstein, G. O., his works, [117].
Houghton, Mifflin & Co., [221].
'How Grandfather's Child put on her First Shoes,' Spektor's, [185].
'How the Rich Live,' Winchevsky's, [124].
'Hudel,' Lew's, [99].
Hugo, Victor, translated, poetry, [123];
novel, [227];
dramas, [241].
Humor, Linetzki's, [164];
humoristic magazine, [227].
Hungary, periodical in, [256].
Hurwitz, Chaikel, [133-135];
his use of a Germanized J. G., [134];
effect of his 'Discovery of America' on the people, [134], [135];
not forgiven for writing on worldly matters, [136].
Hurwitz, coupletist, [119], [240].
Hymns, Abramowitsch's, [97].
[I]bsen, translated, [241].
'I Cannot Understand,' M. Gordon's, [84].
"Ich gēh' arauf auf'n Gass'," [68].
'Ich lach sich vun euere Traten aus,' Gottlober's, [76].
Iliowizi, H., [36].
Imitators, Zunser's, [93].
Imperial Library, at Berlin, viii;
at St. Petersburg, viii, x.
'Imported Bridegroom and Other Stories,' Cahan's, [221].
Improvisations, of badchens, [93].
'In the Basement,' Perez's, [210].
'In the Garden of the Dead,' Rosenfeld's, [128].
'In the Sweat-shop,' Rosenfeld's, [129].
'In the Wilderness,' Rosenfeld's, [129].
Individuality of style, evidenced by Frischmann's criticisms, [201], [202];
not developed in America, [222].
'Insane Philosopher, The,' [227];
and see Winchevsky.
'Inspector, The,' Gogol's, translated, [173].
'Iron Safe, The,' Zunser's, [93].
Isaacs, A. S., [29], [31].
'Isabella,' her works, [187-189]; compared with Spektor, [187];
'The Orphan,' [187], [188];
points out dangers from superficial education, [188].
Israelitische Annalen, [29].
Isserls, Rabbenu Moses, in folklore, [37], [38].
Italian, Frug's language compared to, [108].
'Ivanhoe,' Scott's, translated, [168].
Iwre-teutsch, [20], [23].
[J]acobs, J., [24], [27], [43].
Jaffa, J., [238].
Jahrbücher f. jüd. Geschichte und Litteratur, [27].
"Jāhren klēine, Jāhren schoene," [56].
'Jaknehos,' Rabinowitsch's, [198].
'Jankel Boile,' Kobrin's, [225].
Jargon, of the Talmud, [2];
defined, [17];
in Blitz Bible, [19];
as name of J. G., [23], [89];
of Seiffert, [23];
'Songs of the Jewish Jargon,' Frug's, [108];
no longer treated with contempt, [192].
Jassy, periodical in, [256];
and see ix.
Jehuda, Jizchok —, Ben Awraham, [250].
'Jekele Kundas,' Abasch's, [168].
Jester, see Badchen.
'Jesus the Nazarene,' Hermalin's, [228].
'Jew, The,' Goldfaden's, [87].
'Jew, then not a Jew, then a Good Jew, and again a Jew, A,' Hochbaum's, [166].
'Jewess, The,' Goldfaden's, [89].
Jewish American Library, The, [225].
'Jewish Ante-Passover,' Schatzkes's, [174].
Jewish Chronicle, [27], [28].
Jewish Commercial Calendar, The, see Jüd. Handelskalender.
'Jewish Don Quixote,' Abramowitsch's, [31], [159];
extract and translation, [284-295].
Jewish Gazette, The, its origin, [216];
prints English supplement, [229];
and see [219], [223].
'Jewish Melodies,' Sharkansky's, [121].
Jewish Popular Calendar, see Jüd. Volkskalender.
'Jewish Priest, The,' Gordin's, [242].
'Jewish Tunes,' Sharkansky's, [120].
Jews, in Slavic towns, [3];
German, of the East and West, identical before the 18th century, [6];
as travellers, [24];
disseminators of folklore, [25];
fond of story-telling, [44];
their wit, [52].
Jisrulik, [251];
and see [76], [87].
Johannisburg, 'Serkele,' printed in, [149].
John III. of Poland, his letters patent to Blitz Bible, [19].
Jontewblättlech, Perez's, [213];
and see [114], [179], [214].
Jōssef Loksch, [52].
'Jossel Bers un' Jossel Schmaies,' Perez's, [113].
'Jossele Journeys to America,' Sharkansky's, [121].
'Jossele Ssolowee,' S. Rabinowitsch's, [198].
Journal of American Folklore, [12].
Journalism, J. G., in America, [219];
and see [223].
'Judas Maccabæus,' Longfellow's, translated, [168].
'Judel,' Abramowitsch's, an allegory, [97], [98];
and see [157].
Judeo-German, books, first printed, [4];
for women, [55];
language, transliteration, x;
abandoned in Germany, [6];
its history, [12-24];
its neglect, by scholars, [12];
by German Jews, [13];
prejudice not justified, [14];
compared with the evolution of other languages, [14], [15];
the Hebrew element in, [15-17];
analogy in non-Semitic languages with Arabic element, [17];
a German dialect group, [17], [18];
evolution in Slavic countries, [18];
Lithuanian dialect nearest to literary German, [18];
probable further development from Lithuanian dialect, [18], [19];
uniformity in books of previous centuries, [19];
Jargon of Blitz Bible, its cause, [19];
older stage of, in prayers, [19], [20];
Lefin regenerates the language, [20];
chaos of orthography, [21];
no linguistic norm, [21];
German influence, [21], [22];
large divergence in diction, [22], [23];
various names of, [23], [24];
differences between J. G. and German, [24];
dying out, [103], [104], [130];
resuscitated by Lefin, [137];
style from Lefin to Abramowitsch, [154];
and see Jargon; literature, not known to the world, xi;
in newspapers, xi;
result of anomalous situation of Jews, [3];
made possible through isolation, [5];
its medieval period in Germany, [5];
modern period not a continuation of old, [5];
identical in Slavic countries and in Germany before 19th century, [6];
affected by Hebrew, [7];
various phases of, [7-9];
compared with Bulgarian, [9];
ignorance of some investigators of, [9], [10];
sympathetic treatment of, [10];
its future, [10], [11], [214], [215];
history of, Dienesohn's, [192];
Schulmann's, [200].
Jüdisch, [23].
Jüdisch-amerikanischer Volkskalender, [238], [253].
Jüdisch-teutsch, [23].
Jüdische Bibliothēk, Die, Perez's, its history and its aims, [207], [208];
and see [190], [213], [252].
'Jüdische Merkwürdigkeiten,' Schudt's, [231].
Jüdische Post, Die, [72], [251].
Jüdische Universalbibliothēk, [36].
Jüdische Volksbibliothēk, Die, Rabinowitsch's, its birth and aims, [110];
compared with Hausfreund, [194];
its superiority, [198], [199];
its criticisms, [200];
and see ix, [29], [76], [87], [90], [91], [96], [107], [116], [164], [190], [195], [202].
Jüdischer Handelskalender, Der, [253];
and see [87], [202].
Jüdischer Volkskalender, [253];
and see [107], [202].
Jüdischer Wecker, Der, [76], [87], [91], [106], [194], [201].
Jüdisches Volksblatt, its birth, [105];
its history, [178], [179];
literary part conducted by Spektor, [179];
Spektor severs his connection with, [186];
criticisms in, [200];
and see [12], [13], [30], [51], [76], [83], [90], [91], [99], [101], [106], [107], [116], [126], [140], [156], [172], [187], [190], [194], [202], [238].
'Jüngling am Bache, Der,' Schiller's, translated, [76].
Junosza, Klemens, on J. G. literature, [10];
translates Abramowitsch, [157], [159].
Jusefov, book printed at, [232].
'Kabale und Liebe,' Schiller's, translated, [241].
Kahal, [90], [156].
Kaindl, R. F., [44], [54].
Kaiser, W., [116].
Kalmus, Ulrich, [91], [167], [168].
Kamrasch, writer of drama, [235].
Kantian scholar, [132].
Kantrowitz, bookseller, [216].
Karpeles, [9], [13].
Katz, [228].
Katzenellenbogen, Raschi, his fables, [99], [100];
dramas, [238];
and see [76].
Kaufmann, D., [30].
Khassidim, legends of their founder, [35];
in folklore, [38-40];
in folksong, [70];
songs on, Ehrenkranz's, [79];
life of, Linetzki's, [162], [163];
Brettmann's, [166];
defined, [168], [169];

treated by Perez, [211].
Kiev, Linetzki in, [82], [149], [164];
printing office, [255];
and see ix, [181].
'King Ahasuerus and Queen Esther,' Goldfaden's, [239].
Kirkor, A., [36].
Klēiner Wecker, Der, [179], [202].
Kobrin, Leon, writer of sketches, [225], [226];
and see [224], [242].
Kol-leom, [252].
Kol-mewasser, founded by Zederbaum, [148], [149];
the rallying ground of Jewish writers, [178];
and see viii, [87], [101], [105], [106], [161], [251], [252].
Kol-mewasser, S. Rabinowitsch's, [23], [86], [201].
Kompert, [202].
Königsberg, periodical in, [252].
Königsberger, Dr. B., [29].
Kopyl, birthplace of Abramowitsch, [150].
Korben-ssider-teutsch, [20].
Körner, quoted by Berenstein, [85], [86].
Korolenko, translated, [225], [227];
and see [230].
Kotik and Bressler, publishers, [249].
Kowno, mysteries in, [232].
Krafft, C., [30].
Krantz, Philip, see Rombro.
Krauss, F. S., [12].
Kremenets, Abramowitsch in, [150], [151].
Krylov, translated, [99], [100].
[L]achrymose novel, Dienesohn's, [189].
'Lame Marschalik, The,' [93].
Lamedwownik, see Hidden Saints.
Lamteren, [116].
Landau, A., [13], [14].
Lassale, translated, [223].
Lateiner, J., [240].
Latin, compared to Hebrew, [1].
'Law Written on Parchment, The,' M. Gordon's, [90], [105];
in Chrestomathy, [272-277].
Learning, see Töre.
Lefin, Minchas Mendel, founder of modern period, [20];
review of his life and works, [136-138];
his opponents and friends, [136];
obligations of later writers to, [136], [137];
introduces the vernacular into literature, [137];
founds popular literature, [137], [138];
gives himself example for new departure, [138];
and see [101], [133], [147], [152], [154];
extract and translation, [258-261].
Legends, of Saul Wahl, [52];
and see Folklore.
'Leier, Die,' Apotheker's, [80].
Leipsic, printing of Aksenfeld's works, [149].
'Leipsic Fair, The,' Ehrenkranz's, [79].
Lemberg, Mendelssohnian Reform in, [20];
books printed in, [27], [40], [255];
and see ix, [250].
'Lemech the Miracle Worker,' Epstein's, [99], [165].
Lenz, [12].
Lerner, J. J., on folksong, [53], [192];
his dramas, [238];
and see ix, [140], [195], [242].
'Les Misérables,' V. Hugo's, translated, [227].
Lesselroth, B., [133], [136].
Lessing, translated, [101], [103], [138], [147], [165], [168], [241].
Letterwriter, in J. G., [246].
Levi, G., [28].
Lévi, Is., [28], [43].
Levi, J., [157].
Levinsohn, J. B., his J. G. work, [140];
and see [73], [102], [132], [137], [138].
Levinsohn, Ludwig, his comedy, [167];
and see viii, [235].
Levinsohn, printer, [254].
Levita, Elia, [43].
Lew, M. A., [99].
Libin, Z., see Gurewitsch.
'Library of Novels,' Zuckermann's, [256].
Lifschitz, [247].
Lifschitz, J., [238].
Lilienblum, his drama, [238].
Linetzki, Izchak Joel, his Hebraisms, [23];
his poetical works, [82];
compared with Ehrenkranz, [82];
review of his life and works, [161-165];
popularity of 'The Polish Boy,' [161];
graphic description of Khassid's life, [161], [162];
his life, [162-164];
is too didactic, [164];
his Rabelaisian humor, [164];
absence of plot, [164];
later works less readable, [164];
his translations, [165];
publishes almanac, [253];
and see ix, [20], [51], [54], [86], [91], [103], [106], [149], [175], [177], [178], [187], [211], [251], [256].
Ling, L., [123].
Liondor, L. A., letterwriter, [246].
Literatur un' Leben, Perez's, [210];
and see [179], [213], [214].
'Literature and Life,' see Literatur un' Leben.
Lithuania, its Jewish dialect, defined, [18];
used by authors, [21], [82], 154:
its pronunciation in normalized text, x;
and see [4], [132], [171].
Litinski, [199].
'Little Man, The,' Abramowitsch's, [155];
and see [152].
Little Russian, influence on J. G., [19];
tune in J. G. song, [89].
'Little Stories for Big Men,' Perez's, [212], [213];
allegory in, [212];
contents, [212], [213].
Loeb, Is., [28].
Lokschen, Frischmann's, [201].
London, collection of J. G. literature in, viii;
in J. G. poetry, [124];
theatre in, [240];
publications, [256];
and see [223].
Longfellow, translated, [168].
Lotze, H., [27].
Love, not in vocabulary, [57], [112];
in folksong, [59];
Spektor's conception of, [181];
as treated by Perez, [209].
Löwenstein, L., [74].
Lubbock, John, translated, [224].
Lublin, printing in, [27], [244], [255].
Luzzato, translated, [168].
Lyrics, in folksong, [53];
Linetzki's, [82];
Ehrenkranz's, [79];
Perez's, [114];
Rosenfeld's, [129].
Maase Adonai, [32].
Maasebuch, offsets Gentile folklore, [2];
intended mainly for Eastern readers, [4];
Jewish legends in, [5];
and see [32], [42].
Magazines, in America, [224];
and see Periodicals.
'Maggot in the Horseradish, The,' Linetzki's, [165].
Maimon, Salomon, [132].
Maimonides, [32].
Mainz, periodical in, [251].
Maisse, see Maase.
Malay, xi.
Mame-loschen, [23].
Manes & Simel, printers, [254].
Mannheim, performance at house of Rabbi of, [231].
Manuscripts, Ettinger's, in New York, [101];
of J. G. productions, [137];
Aksenfeld's, [141].
Marks, coupletist, [119].
Marriage, early, [57];
pleasing to God, [58];
in folksong, [61].
'Marriage Veil, The,' Gottlober's, [145], [146].
Marschalik, see Badchen.
'Marschalik with One Eye,' [93].
'Mary Stuart,' Schiller's, translated, [240].
'Massacres of Gonto in Uman and the Ukraine, The,' Skomarowski's, [199], [200].
Massé, translated, [168].
Maundeville, Sir John, [44].
Maupassant, translated, [225].
'Measuring of the Graves,' Rosenfeld's, [128].
'Meat-Tax, or the Gang of City Benefactors, The,' Abramowitsch's, [156].
'Medea,' Grillparzer's, translated, [241].
Medicine, treated popularly by Dr. Tscherny, [200], [249].
Medievalism, preserved by Slavic Jews, [5];
in folklore, [8].
"Mein Tochter, wu bist du gewe'n?" [63].
'Meir Esofowitsch,' Orzeszko's, on stage, [241].
Meisach, [193];
and see [23], [30], [238].
Melamed, language of, [20];
in Frug's poem, [109].
Melancholy, in love songs, [59], [60].
'Melodies from the Country near the River San,' Schafir's, [81].
Melodramas, in America, [119];
Goldfaden's, [239].
Mélusine, [43].
'Memento mori,' and 'Memento vivere,' [78].
Mendele Mōcher Sforim, [155], [255];
and see Abramowitsch.
Mendelssohn, his teacher, [6];
and see Reform.
Mendicant, in literature, [157], [158].
'Merchant of Venice, The,' translated, [228].
Mesiboz, birthplace of Bal-schem-tow, [35].
'Messenger, The,' Perez's, [204], [205];
and see [210].
Michel, Louise, [123].
'Midnight Prayer,' Schafir's, [81].
'Milchomo be-Scholom,' Pawier's, [232].
Militant poetry, M. Gordon's, [83].
Military service, in folksong, [67-69];
in literature, [143-145].
Minski, [107].
Miracle-workers, [38], [39];
and see Bal-schem-tow and Epstein.
'Mirror, The,' Ehrenkranz's, [78].
Misnagdim, defined, [168], [169];
and see [70], [133].
Missionaries, in J. G., [135];
translate New Testament, [136];
and see [244].
Mitteilungen d. Gesellschaft f. jüd. Volkskunde, [54], [86].
'Mlawe Malke,' in legend, [32].
Mnemonic songs, [56].
Mogulesco, coupletist, [119].
'Mohammed,' Hermalin's, [228].
Mohr, A. M., [250].
Monatschrift f. Geschichte u. Wissenschaft des Judenthums, [74].
'Monisch,' Perez's, [112], [113];
and see [125].
Montefiore, Sir Moses, [81].
'Moon Prayer, The,' Rosenfeld's, [128].
Moore, Thomas, [126].
Moral treatises, rhymed, [96].
Morgenstern, bookseller, viii.
Morgulis, M. G., [157].
Moscow, The Jewish, [152];
and see [196].
Moses, in legend, [32].
Mother-in-law, in folksong, [61], [62].
Motherhood, in folksong, [55].
'Mother's Parting, A,' J. L. Gordon's, [90].
Motke Chabad, [52].
M.-Sziget, periodical in, [256].
'Mursa,' Freid's, [213].
Music, of cradle song, [86].
'My Advice,' M. Gordon's, [84].
'My Boy,' Rosenfeld's, [127].
Mysteries, [231], [232].
Mythology, German, in folklore, [49], [50].
[N]adson, [107], [114].
Nagl, J. W., [13].
Narodniks, of Spektor's circle, [192];
in America, [220].
Natansohn, B., [140].
'Nathan the Wise,' Lessing's, translated, [165];
on stage, [241].
'National Songs,' Rosenfeld's, [128];
Schafir's, [81];
of America, [240].
National Theatre, Jewish theatre in, [240].
Natural Science, translated, [249].
Nature, consideration of, absent, [54];
and see [92].
Nekrasov, imitated by Rabinowitsch, [106].
Neubauer, A., [74].
Neue Zeit, Die, [224], [229].
Neuer Geist, Der, [228];
and see [10], [224], [225], [229].
Newspapers, in America, x, xi, [219].
New Testament, in J. G., [136].
New York, theatre in, [118], [119], [240-242];
and see America, and [101], [125], [217], [223].
New York Illustrated Gazette, The, [87], [218].
New Yorker Illustrirte Zeitung, see above.
Nicholas I., his military regime, [67], [68];
Jewish mind under, [145];
his reforms liberal, [158].
'Niebelungenlied,' [4].
'Night of the Destruction of Jerusalem, The,' M. Perel's, [117].
'Night Songs,' Frug's, [109].
'Nightingale, The,' Ehrenkranz's, [77].
'Nightingale to the Laborer, The,' Rosenfeld's, [130].
Nihilists, in J. G. literature, [220].
Nitsche, printer, [254].
'Noble Tom-Cat, The,' Winchevsky's, [124];
in Chrestomathy, [312-315].
'Nora,' Ibsen's, on stage, [241].
Normalized text, x.
North American Indian, xi.
'Nosegay, The,' Rabinowitsch's, [198].
Novels, in America, [218].
[O]bscurity, alleged, of Perez, [201], [202].
Odessa, Ettinger in, [101];
Aksenfeld in, [141];
Linetzki in, [163];
theatre in, [237];
printing in, [284];
and see ix.
'Old World and the New, The,' Zunser's, [93].
'On Michel Gordon's Grave,' Frug's, [108].
'On the Bosom of the Ocean,' Rosenfeld's, [128];
in Chrestomathy, [324-333].
'On the History of the Jews in Podolia,' Litinski's, [199].
'On Trades,' Perez's, [208].
'One of the Best,' Frug's, [108].
Operas, Goldfaden's, [239].
'Ophir,' Frischmann's, [116].
Oppenheim collection, vii.
'Oppressed, The,' Pinski's, [214].
Oppression, in Rosenfeld's poetry, [130].
Oral form of popular song, [75].
Orgelbrand, printer, [254].
Oriental Theatre, at New York, [240].
Originality, lack of, in American writers, [222].
Orphan, in folksong, [65].
'Orphan, The,' Isabella, [187], [188].
Orsanskij, I. G., [53].
Orthography, in this work, x;
of J. G., [21], [246], [247].
Orzeszko, translated, [241].
Ostrovski, compared with S. Rabinowitsch, [195];
adapted for stage, [241].
Oxford, collection in Bodleian Museum, vii.
[P]alestine, Jews in, [248].
Paris, publications, [256];
and see [223].
'Parliament, The,' Gottlober's, [99].
'Parnes-chōdesch, The,' Gordin's, [241].
Parsons, A., [123].
Passover, Gentile blood at, [82].
Pawier, Elieser, [232].
'Pedler, The,' Zunser's, [120].
Penance, in folklore, [41], [42].
Penkowski, M. M., [116].
People's Library, The, [256].
Perel, Minchas, his poetry, [117].
Perez, Leon, review of his life and works, [110-117];
among the greatest writers of 19th century, [110];
his productivity, [110], [111];
his course of study, [111];
not properly a popular poet, [111], [112];
allured by Jewish Muse, [112];
'Monisch,' his first production, [112], [113];
stories in verse, [113], [114];
shorter poems, imitations, [114];
'The Sewing of the Wedding Gown,' a powerful poem, [114-116];
his disciples, [116];
criticised by Frischmann, [201];
as a novelist, [202-214];
most original author, [202];
accusation of obscurity not entirely justified, [203];
his sympathies with humanity at large, [203];
writes for the lowly, [203], [204];
review of 'Well-known Pictures,' [204-206];
'The Messenger,' [204], [205];
'What is a Soul?' [205], [206];
'The Crazy Beggar-Student,' [206];
founds Die jüdische Bibliothēk, [206-208];
as a popularizer of sciences, [208];
prefers the tragic moments in life, [209];
his profound sympathies for the masses, [208-210];
review of his sketches in 'Literature and Life,' [210-213];
'The Fur-Cap,' [211];
his allegory due to political causes, [212];
'Little Stories for Big Men,' [212], [213];
his disciples, [213], [214];
and see viii, [21], [107], [125], [199], [214], [215], [249], [253];
'Bontsie Silent' and translation, [332-353].
Periodicals, x, [110], [124], [133], [148], [149], [177-179], [186], [187], [194], [198-200], [207], [210], [213], [214], [216], [219], [221], [223-229], [250], [255], [256].
Perovskaya, Sophia, [123].
Persian, compared to J. G., [7], [15].
Pessimism, in folksong, [70];
in cradle song, [86].
Petrikowski, [156].
Philipson, D., [13].

Phonetic spelling, of Hebrew and Slavic words, x.
'Pictures of a Provincial Journey,' Perez's, [208].
Pinski, David, his works, [213], [214].
Plagiarism, Zunser's, [93].
'Plough, The,' Zunser's, [120].
Poetry, [53-130];
folksong, [53-71];
their didactic purpose, [74];
manuscript form of, [74], [75];
their anonymousness leading to mistakes, [75];
set to music, [74], [75];
Gottlober, [76], [77];
Ehrenkranz, [77-79];
Broder, [79], [80];
Apotheker, [80], [81];
Schafir, [81], [82];
Linetzki, [82];
Gordon and Berenstein, [82], [83];
M. Gordon, [83-85];
Berenstein, [85-87];
Goldfaden, [87-89];
German school of, [89];
J. L. Gordon, [89], [90];
Badchens, [90], [91];
Zunser, [91-94];
rhymed moral treatises, [95], [96];
S. Sobel and Zweifel, [96];
Abramowitsch, [96-98];
Goldfaden, [98], [99];
Lew and Epstein, [99];
fables, [99-101];
Suchostawer, [99];
Gottlober, [99], [100];
Krylov in J. G., [99], [100];
Ettinger, [101], [102];
review of development of, [103], [104];
after 1881, [105-130];
S. Rabinowitsch, [105], [106];
Familienfreund, [106];
Chaschkes, [106], [107];
Frug, [107-110];
Perez, [110-116];
minor, [116];
Frischmann, [116];
Samostschin, [116], [117];
Perel, [117];
Hornstein, [117];
in America, [117-130];
theatre couplet, [119], [120];
Reingold, [120];
Zunser, [120];
Goldfaden, [120];
Sharkansky, [120], [121];
socialistic songs, [121], [122];
Edelstadt, [122], [123];
Winchevsky, [123], [124];
Rosenfeld, [124-130];
and see [8], [198], [216], [238].
Pogrom, in song, [67], [69].
'Pogrom, The,' Gordin's, [242].
Poland, J. G., dialect of, [18];
and see [3], [50], [53], [69], [132].
'Polish Boy, The,' Linetzki's, [161], [164], [165], [175].
Polish Jew, The, Winchevsky's, [223], [255].
'Polish Scholar, The,' J. Z. Sobel's, [216].
Polish, works in J. G., [171], [225], [241];
grammar in J. G., [133], [247];
J. G. works in, [10], [157], [159], [239];
words in J. G., [16], [19];
and see [21].
Political Economy, in J. G., [249].
'Popular History of the Jews, The,' Graetz's, translated, [249].
Popular Science, in J. G., [208], [221], [222], [249].
Potapenko, translated, [225].
Prague, printing offices, [16];
in legend, [32], [36];
periodicals, [250].
Prayer, see Tchines.
Prayer-book, in verse, [96], [97].
'Precentor, The,' Ehrenkranz's, [78].
Press, in America, [229].
Printing offices, [254], [255].
'Prizyw, The,' [231], [234];
and see Enlistment.
'Progress, Civilization,' S. Rabinowitsch's, [106].
Pronunciation, of J. G., x.
Prose, [131-256];
and see Drama, Judeo-German, etc.
Prost-jüdisch, [23].
Proverbs, [51], [193].
'Proverbs,' Lefin's, [136].
"Przemysl, You my Dear Cradle," Schafir's, [81].
Psalms, versified, by Linetzki, [82];
Abramowitsch, [97];
translated by Lefin, [136].
Pseudonyms, [148], [149];
and see ix, [155].
Puck, imitated in J. G., [227].
'Purim and Passover,' Spektor's, [184], [185].
Purim plays, [234], [243].
'Rabbi Joselmann,' Goldfaden's, [239].
'Rabbi on the Ocean, The,' Ehrenkranz's, [79].
Rabbinical schools, [74], [235], [244], [245].
Rabbis, opposed to folklore, [26];
in legends, [32-36];
in folksong, [71];
and see [6], [50], [91], [124], [163].
Rabelaisian humor, in Linetzki, [164].
Rabinowitsch, B. Z., [75].
Rabinowitsch, M. J., his sketches, [202].
Rabinowitsch, Solomon, his poetry, [105], [106];
imitating Nekrasov, [106];
establishes Jüdische Volksbibliothēk, [110];
review of his prose works, [194-201];
his versatility, and comparison with Spektor, [194];
attracts attention of Russian critics, [195];
his delineations of character, [195];
compared to Gogol and Ostrovski, [195], [196];
a litterateur, [196];
'Child's Play,' [196];
'Sender Blank,' [196], [197];
'Stempenju,' [197];
'Jossele Ssolowee,' [198];
his poetic prose not successful, [198];
history of Volksbibliothēk, [198-200];
criticises Schaikewitsch, [200], [201];
and see ix, [23], [86], [172], [179], [199], [215], [220], [252], [253];
extract and translation, [300-305].
Rabnizki, as critic, [201];
and see [21].
'Rag and the Papershred, The,' Winchevsky's, [124].
'Railroad, The,' Zunser's, [93].
Rambam, see Maimonides.
'Realistic Library,' Kobrin's, [225].
Realists, in America, [222], [225].
'Reb Jossel,' Perez's, [113].
'Reb Treitel,' Spektor's, [186].
Rebe, [71];
and see Rabbi.
'Rebecca's Death,' Goldfaden's, [88].
'Recollections,' see 'Sichrōnes.'
'Red Caroline,' Freid's, [213].
Red Jews, [30], [159].
Reflection, songs of, [77], [82], [93].
Reform, Mendelssohnian, finding its way into Russia and Poland, [6];
forcing Jargon on J. G., [23];
in Galicia, [72];
not successful because of ostracism of J. G., [135];
connection with, broken, [191], [196];
and see [8], [89], [101], [131], [132], [148], [149].
Reformation, by Dick, [171];
and see [4].
Reichersohn, Zwi Hirsch, translator of Krylov, [100].
Reingold, I., coupletist, [120].
Remuneration of authors, [160], [199].
Resser, [249].
Retrospective spirit, in folksong, [53].
Revue des Études Juives, [28], [30].
Rhine, Slavic Jews from, [3], [18];
J. G., resembling dialects of Middle, [17].
Richter, Jean Paul, influence on Aksenfeld, [141], [147].
Rivkin, bookseller, ix.
'Rochele the Singer,' Falkowitsch's, [174].
Romancero, Perez, in style of, [111].
Romantic love, in folksong, [57].
Rombro, J., his activity, [223], [224];
and see [226], [238].
Romm, printing office, [97], [170], [254].
'Rose between Thorns, A,' Sahik's, [243].
'Rōsele,' Gordin's, [241].
Rosenberg, F., [3], [74].
Rosenfeld, Morris, review of his life and works, [124-130];
his life, [125];
experience in sweat-shop, [125];
first attempts in poetry, [125], [126];
his obligations to various authors, [126];
his cry of anguish and despair, [126], [127];
review of 'The Songs from the Ghetto,' [127-129];
his dramatic and lyrical qualities, [129];
technical structure of his poems, [129], [130];
compared to Dante, [130];
and see [107], [120], [123], [229], [242];
poem and translation, [324-333].
Rosenthaliana, at Amsterdam, viii.
'Roumania Opera House,' New York, [240].
Roumania, theatre in, [236], [242];
publications, [256];
and see ix, [228].
Russian, in J. G. translation and imitation, [76], [89], [168], [171], [222], [225], [227], [253];
J. G. works translated in, [120], [156];
education among Jews, [7];
affecting J. G. literature, [8], [103];
ideals among J. G. writers, [192];
intelligence in America, [220];
grammar in J. G., [247];
Russianization unfavorable to J. G. literature, [5], [7];
Russicisms in J. G., [22];
and see x, xi, [3], [89], [107], [120], [178], [195], [212], [222], [241].
'Russian Jew in America, The,' Gordin's, [242].
'Russian Tea-machine, The,' Ehrenkranz's, [77].
'Ruy Blas,' V. Hugo's, on stage, [241].
'Sabbath Prayers,' Abramowitsch's, [97].
Sachor-Masoch, M., [38].
'Sacrifice of Isaac, The,' Goldfaden's, [239].
Sahik, David, his comedy, [243].
Saineanu, L., [14], [24].
Saints, see Hidden Saints.
'Sale of Joseph,' [231-233].
Sambation, in legend, [30], [31];
in Abramowitsch's work, [159].
Samostschin, Paltiel, his poems, [106];
and see ix, [116], [187].
Satire, Abramowitsch's, [157];
Perez's, [211];
Winchevsky's, [227].
Satulowski, M. W., his poems, [116].
'Savings of the Women, The,' L. Levinsohn's, [166], [167].
'Schabssiel,' Goldfaden's, [98].
Schadow, printer, [254].
Schafir, Bajrach Benedikt, his poems, [81], [82].
Schaikewitsch, M. R., pernicious effect of his works, [172-174];
criticised by Rabinowitsch, [200], [201];
in America, [218];
and see [9], [22], [134], [181], [189], [215], [220], [227], [238], [240], [298], [299].
Schatzkes, M. A., his 'Ante-Passover,' [174], [175];
and see [38], [51].
Scheinfinkel, bookseller, viii.
Schildburg, [52].
Schiller, translated, [76], [85], [86], [101], [103], [147], [241];
parodied, [121];
and see [126].
"Schoen bin ich, schoen, un' schoen is' mein Nāmen," [58].
Schomer, see Schaikewitsch.
'Schomer's Mischpet,' S. Rabinowitsch's, [200], [201].
Schröder, [43].
Schudt, [231].
Schuhl, M., [51].
Schulmann, A., on literature, [200];
and see ix, [13].
"Schwarz bist du, schwarz, asō wie a Zigeuner," [59].
Schwarzfeld, M., [44], [51].
Sciences in J. G., [160], [199], [208], [224].
Scott, Walter, translated, [168].
Scribe, translated, [238].
Segel, B. W., [31], [32], [38], [44], [51], [53].
Seiffert, M., [22], [23], [172], [174], [218], [229].
Selikowitsch, [120].
'Sender Blank,' S. Rabinowitsch's, [196], [197].
Sensational novel, in America, [230].
Sentimental novel, Dienesohn's, [189];
and see [181].
Serapeum, [2], [4], [30], [31], [38], [42], [50], [52], [74], [231].
Serious aspects of life, in folksong, [54].
'Serkele,' Ettinger's, [138-140];
and see [101], [149], [236].
'Sermon of the Lamps, The,' Perez's, [212], [213].
'Sewing of the Wedding Gown, The,' Perez's, [110], [114], [115].
Shakespeare, translated, [224], [228].
Sharkansky, A. M., review of his poetry, [120], [121];
and see [226], [229].
Shchedrin, imitated by Goido, [225].
Shelley, obligations to, [111], [126].
'Shoemaker and Tailor,' Broder's, [80].
Short Stories, [221].
'Sichrōnes,' Gottlober's, [134], [141].
Siegfried, [4].
Sienkiewicz, translated, [225].
Silo, in rhymed chronicle, [70].
'Sinbad the Sailor,' in J. G., [44].
Singer, I., [100].
Sistematičeskij ukazatel', [10], [28], [38], [44], [51], [150], [161], [238].
"Sitz' ich mir auf'n Stēin," [58].
Skomarowski, Dr., [200].
Skurchowitsch, Russian grammar, [247].
Slavic, Jews, more active than German, [5];
separated from German, [6];
element in folklore, [28], [50];
in language, [16], [108];
folksongs in J. G., [56], [59], [60];
words spelled phonetically, x;
and see [137].
'Sleep, The,' Berenstein's, [86].
Śliwien, see Kirkor.
Sobel, Jacob Zwi, [216].
Sobel, S., his poetry, [96].
Socialism, in J. G. literature, [221], [255], [256];
Socialists in America, [121-124], [126], [219], [221], [229].
'Socialistic Library,' London, [255].
Société des Études Juives, [38].
Sokolowski, Dr., [70].
Solotkov, N., [10], [228].
'Song of Summer and Winter,' Zunser's, [93].
'Song of the Gravedigger,' Broder's, [80].
'Song of the Shirt,' Hood's, translated, [123];
and see [129].
Songs, set to music, [74], [75], [84];
and see [3], [239], and Folksong, Poetry, etc.
'Songs from the Ghetto,' Rosenfeld's, [127-130].
'Songs from the Heart,' Chaschkes's, [107].
'Songs of Jewish Jargon,' Frug's, [108].
'Songs of Labor,' Rosenfeld's, [127].
'Songs of Zion,' Sharkansky's, [121].
Sonnet rhymes, Rosenfeld's, [130].
Southern, dialect in literature, [77], [83], [154];
writers, [175].
Spanish, translation from, [228];
and see [1], [24], [248].
Spektor, Mordechai, founds Hausfreund, [110];
review of his life and works, [177-193];
taking charge of Volksblatt, [179];
his melancholy dignity and even tenor, [180];
describes life of artisan, [180];
his simplicity of style, [181];
candid treatment of love, [181];
'The Fashionable Shoemaker,' [181-183];
'Two Companions,' [183], [184];
shorter stories, [185];
his strict objectivity, [185];
'Reb Treitel,' [186];

on the life of the Balschem-tow, [186];
purpose and contributors of Hausfreund, [186], [187];
and see viii, [51], [106], [179], [191], [193-195], [199], [203], [207], [214], [215], [252], [253].
Spektor, Mrs., see Isabella.
Sseefer Maisse Zadikim, [40].
Sseefer Sikorōn, [148], [150], [161], [169], [179], [195].
St. Petersburg, Imperial Library of, x;
periodicals, [105], [179];
and see viii, [238].
Stādt-anzeiger, Der, [10], [238].
'Stagnant Pool, The,' Perez's, [212].
Stars and Stripes, in J. G. literature, [120].
Steinschneider, M., his ignorance of J. G., [9];
antipathy to J. G., [13];
and see [19], [27], [196], and Serapeum.
'Stempenju,' S. Rabinowitsch's, [196], [197];
extract and translation, [300-305].
'Stepmother, The,' M. Gordon's, [85], [233];
poem and translation, [264-269].
'Stone in the Way, The,' Dienesohn's, [190].
'Story of a Piece of Bread,' Massé's, translated, [168].
'Story of Long Ago, A,' J. L. Gordon's, [90].
Strack, [13].
Style, Aksenfeld's, [142];
from Lefin to Abramowitsch, [154];
since Abramowitsch, [155];
Dick's, [172];
Perez's, [204].
Suchostawer, Mordechai, [99].
'Sulamith,' Goldfaden's, [239].
Superstitions, [49], [50], [193].
Süsskind, [3].
Suwalk, birthplace of Rosenfeld, [125].
Sweat-shop, and Rosenfeld, [125];
and see [118], [119], [123], [129].
Symbolism, Perez's, [201].
Talmud, in Russia, [16], [53], [132];
folklore of, [27], [29-32], [49], [50];
legends treated by Perez, [111];
by Meisach, [193];
and see [57].
Tannenbaum, Abraham, popularizer of science, [222], [223], [249].
Tchines, language of, [20];
literature of, [244], [245];
and see [128].
Tchines-teutsch, [20].
Tears, in art, [95];
in poetry, [109].
Tendlau, A. M., [28], [52].
'Tenth Commandment, The,' Goldfaden's, [239].
'Teudo Beisroel,' J. L. Levinsohn's, [140].
Teutsch, [23].
Text-books, in J. G., [247], [248].
Thankful Dead, in folklore, [41], [42].
'That Little Trace of a Jew,' Goldfaden's, [88].
Theatre, [231-243];
old period, [231-234];
'The Sale of Joseph,' etc., [231-233];
mysteries, [232];
Zunser's play, [232], [233];
performance of 'Sale of Joseph,' [233];
Purim plays, [234];
dramas not staged, [234], [235];
early prose style dramatic, [235];
structure of drama, [235], [236];
first two comedies of Goldfaden, [236];
founds theatre in Roumania, [236], [237];
vicissitudes of, in Russia, [237], [238];
Lerner's adaptations, [238];
Goldfaden's historical dramas, [239];
established in New York, [240];
deterioration of, [240], [241];
Gordin's activity, [241], [242];
future of, [242], [243];
its primitive nature, [243];
and see Drama, Comedy.
'Theatre, The,' Ehrenkranz's, [78].
Thirty-six, The, see Hidden Saints.
'Thousand and One Nights,' in J. G., [27], [43].
'Three Persons,' Spektor's, [185].
Till Eulenspiegel, [52].
''Tis Best to Live without Worrying,' Ehrenkranz's, [78].
Titles, of books, [55].
'To Michel Gordon,' Frug's, [108].
'To Our Poet,' S. Rabinowitsch's, [105].
'To the Flowers In Autumn,' Rosenfeld's, [128], [129].
Tomaschewski, [240].
'Tombstone, The,' Ehrenkranz's, [78].
'Tombstone-cutter, The,' Ehrenkranz's, [78].
'Tony,' Körner's, quoted, [86].
Topolowsky, printer, [216].
Tōre, in folksong, [54], [70].
Tradition, no, in J. G. poetry, [108].
Tragedy, see Drama.
Translations, see German, French, English, Polish, Russian, etc.
Transliteration of J. G., x.
'Transmigration, The,' Gottlober's, [146].
'Trilby,' on stage, [240].
Trubnik, J., [29].
'True Education and the False Education, The,' M. Gordon's, [85].
Tscharny, [159].
Tscherny, Dr., [200], [249].
Tunes of Songs, [74], [75], [89].
Turkish, compared with J. G., [15], [17].
Turner Hall Theatre, New York, [240].
'Turnip Soup, The,' M. Gordon, [84].
'Two Companions,' Spektor's, [183], [184].
'Two Grenadiers,' Heine's, parodied, [75].
'Two Neighbors, The,' Goldfaden's, [236].
[U]hland, translated, [121].
Ukraine, blood bath of, [70].
'Uncle Moses Mendelssohn,' Lerner's, [238].
'Uncle, The,' Spektor's, [185].
'Unhappy Man, The,' [96].
'Universal History,' Resser's, [249].
Urquell, [29], [31], [38], [44], [50], [52-54].
Useful Calendar, The, Abramowitsch's, [252].
[V]enice, Bovo printed in, [43].
Verne, Jules, translated, [222].
Vilenkin, [107].
Volhynia, dialect of, in literature, [21];
and see [77], [150].
Volksbibliothēk, see Jüd. Volksbib.
Volksblatt, see Jüd. Volksblatt.
Volksfreund, [164].
Voschod, [10], [54], [75], [90], [157], [195].
Vowels, pronunciation of, x.
[W]agenseil, [42].
Wahl, Saul, [54].
'Wanderer, The,' Ehrenkranz's, [80].
'Wanderings of Benjamin the Third, The,' Abramowitsch's, [159], [160].
War, Jews opposed to, [67].
Warsaw, bookstores in, viii;
prints, [27], [244], [254];
periodicals, [133], [250];
Spektor in, [186], [187];
theatre, [239], [242];
and see [97], [125], [132], [148].
Warsaw Jewish Family Calendar, The, [253];
and see Familienkalender.
Warschauer jüdische Zeitung, Die, viii, [76], [251].
"Wasser schaumt, Wasser schaumt," [66].
'Watch, The,' Zunser's, [92].
Wecker, see Jüd. Wecker.
Wedding, in folksong, [61].
Weiberdeutsch, [55].
Weissberg, M., [72].
'Well-known Pictures,' Perez's, [204-206].
'What is a Soul?' Perez's, [204-206].
'While you Live, you Must not Think of Death,' Ehrenkranz's, [78].
White Russian element in J. G., [19].
'Whither?' Rosenfeld's, [128].
Widerkol, [179].
Widowhood, in song, [64].
Wiener, L., [54], [76].
Wiernik, Ph., [10], [229].
Wigalois, [4].
'Wigderl the Son of Wigderl,' [166].
'Wild Man, The,' Gordin's, [242].
Wilna, local tales, [35], [36];
books printed in, [27], [134], [245], [254];
publication, [214];
and see viii, [74], [145], [149], [221].
Winchevsky, Morris, his poetry, [123], [124];
his culture and socialism, [123];
treats on social questions, [124];
his fables, [124];
his prose, [226], [227];
edits Emeth, [226], [227];
his style carefully balanced, [227];
excellence of his translations, [227];
and see [22], [107], [122], [223], [242];
poem and translation, [312-315].
Wisla, [38].
Wollmann, [167].
Woloderski, B., [83].
Women, as preservers of J. G., [18];
their love of folktales, [26];
books for, [55];
songs on, [89];
in literature, see Isabella, Goldstein.
Word-building, Abramowitsch's, [154].
Word-painting, Rosenfeld's, [126], [129], [130].
Workers' Friend, The, [223].
'Workingmen's Program,' Lassale's, translated, [223].
'World Turned Topsy-Turvy, The,' J. B. Levinsohn's, [140].
'Yekl,' Cahan's, [221].
Yiddish, [23].
'Young Tears,' Berenstein's, [86].
Youth, songs of, [56].
[Z]amoszcz, Ettinger in, [101];
Perez born in, [111];
seat of Haskala, [132].
Zazkin, Russian Grammar, [247].
Zbaraż, Ehrenkranz born in, [77].
Zbiór wiadomości do antropologii krajowej, see Segel.
Zederbaum, founder of Kol-mewasser, [148], [149];
his deserts in J. G. letters, [177], [178];
the connecting link between two generations of writers, [177];
founds Hebrew periodical, [177];
his Kol-mewasser, [178];
founds Volksblatt, [178], [179];
and see [111], [215], [251], [252].
'Zeena Ureena', [5], [19], [43].
Zeit, Die, [229].
Zeitschrift d. Vereins f. Volkskunde, [29], [44], [54].
Zeitschrift f. Ethnologie, [44].
Zeitung, [72], [250].
Zhelezniak, in rhymed chronicle, [70].
Zhitomir, books published in, [83], [87], [97], [254];
Rabbinical school in, [74], [149];
and see [245].
Zionism, [185], [192], [193], [214], [252].
Zuckermann, publisher, [256].
Zukunft, Die, [224].
Zunser, Eliokum, his poetry, [91-93];
reforming badchen's profession, [91], [92];
his obligations to popular poets, [91], [92];
adopts manner of Galicians, [92];
his repertoire, [93];
in America, [120];
his drama, [232], [233];
and see [74], [106], [187], [218].
Zunz, [17].
Zuspiel, nature of, [78];
and see [86].
Zweifel, Elieser, Zwi, his poetry, [96];
his moral treatises, [174], [175];
and see [137], [244];
extract and translation, [264], [265].

FOOTNOTES:

[1] "Drum ir liben Mannen un' Frauen, leient ir oft daraus so wert ir drinnen behäuen um nit zu leienen aus dem Bicher von Kühen un' von Ditrich von Bern un' Meister Hildabrant sollt ir ach euch nit tun müen, nun es sein wärlich eitel Schmitz, sie geben euch nit Warem noch Hitz, ach sein sie nit gettlich darbei." (Serapeum, Vol. XXVII. p. 3.)

[2] F. Rosenberg, Ueber eine Sammlung deutscher Volks-und Gesellschafts-lieder in hebräischen Lettern, Berlin, 1888.

[3] "Drum ir liben Frauen kauft ir sie behend, e sie werden kummen in fremden Länd, in Pehm un' in Reussen un' in Polen, aso wert man sie ach tun weidlich holen, un' andern Ländern mer, drum kauft ir sie ser, dernoch werd ir sagen, warum hab ich keins gekauft, da sie sein gewesen in Land." (Serapeum, Vol. XXVII. p. 3.)

[4] G. Karpeles, Geschichte der jüdischen Literatur, Berlin, 1886, 1029 pp.

[5] M. Steinschneider, Die italienische Litteratur der Juden, in Monatschrift für Geschichte und Wissenschaft des Judenthums, Vol. XLII. pp. 74-79.

[6] M. Grünbaum, Die jüdisch-deutsche Litteratur in Deutschland, Polen und Amerika (Abdruck aus Winter und Wünsche, Die jüdische Litteratur seit Abschluss des Kanons, Bd. III. s. 531 ff.), Trier, 1894, 8vo, 91 pp.

[7] B. Berenson, Contemporary Jewish Fiction, in Andover Review, Vol. X. pp. 598-602.

[8] J. Dienesohn, Die jüdische Sprache un' ihre Schreiber, in Hausfreund, Vol. I. pp. 1-20; N. Solotkov, A Maisse wegen Maisses; oder A Blick über die žargonische Literatur, in Stādt-anzeiger, No. I. pp. 11-16, No. II. pp. 17-22; J. Goido, Die žargonische Literatur in America, in Amerikanischer Volkskalender, Vol. III. pp. 73-77; Americanus, Die jüdisch-deutsche Literatur in America, in Neuer Geist, No. VI. pp. 352-355.

[9] Novosti žargonnoj literatury, in Voschod, Vol. IX. No. 7, pp. 19-37; see also Sistematičeskij ukazatel', pp. 285-287, Nos. 4651-4683.

[10] Cf. Ph. Wiernik, Wie lang wet unser Literatur blühen? in Neuer Geist, No. VI.

[11] The Pale of Jewish settlement is confined to the western provinces, coinciding almost exactly with the old kingdoms of Poland and Lithuania.

[12] To cite one example out of many: In the Journal of American Folklore, Vol. VII. pp. 72-74, there appeared a short appeal, by F. S. Krauss, to the folklorists of America, to collect whatsoever of Jewish lore may be found here ere the German Jews become entirely Americanized. It seems that Krauss had in mind the German language; but, for some reason, R. Andree, editor of the Globus, thought of Judeo-German, whereupon he made a violent attack upon it in an article, Sprachwechsel der Juden in Nord-America, in Vol. LXV. of his periodical, p. 363. Lenz, in his Eindringlinge im Wörter-und Zitaten-schatz der deutschen Sprache (Münster, 1895, 8vo, 28 pp.), caps, however, the climax in his antipathy for the Jargon by making it the subject of antisemitic propaganda!

[13] Even Frug, who is a master of the dialect, and who wields it with more vigor than the Russian language, thought it necessary to devote a whole series of poems to the reluctant defence of his vernacular, in Lieder vun dem jüdischen Žargon, in Jüdisches Volksblatt, Vol. VIII. (Beilage) pp. 881-896; also reprinted in his Lieder un' Gedanken. Cf. p. 108 of the present work.

[14] Witness the frequent dogmatic statements and attacks on it by the historian Grätz. These finally brought forth a rejoinder by J. Dienesohn in the Jüd. Volksblatt, Vol. VIII. (Beilage), pp. 33-43, entitled Professor Grätz un' der jüdischer Žargon, oder Wer mit wās darf sich schāmen? and this was followed by a similar article (ibid. pp. 65-68, 129-133) from the editor of the Volksblatt, in which Grätz's dogmatism is put in no enviable light. Even Steinschneider has no love for it; although he has written so much and so well on its literature, he knows nothing of its nineteenth-century development, and nearly all his quotations of Judeo-German words that in any way differ from the German form are preposterously wrong. Karpeles, writing the history of its literature, confessedly knows nothing of the language. M. Grünbaum, in his Jüdisch-deutsche Chrestomathie and Die Jüdisch-deutsche Litteratur, displays an ignorance of the dialect which would put to shame a sophomoric newspaper reporter of a scientific lecture. What wonder, then, that D. Philipson, devoting a chapter to The Ghetto in Literature (pp. 220-255 in Old European Jewries, Philadelphia, 1894), should not even suspect the existence of an extensive and highly interesting literature of the subject in the language of the Ghetto itself! Among the few memorable exceptions among German scholars are Güdemann and Strack, who approach Judeo-German in a fair and scholarly manner. See M. Güdemann, Quellenschriften zur Geschichte des Unterrichts und der Erziehung bei den deutschen Juden, etc., Berlin, 1891, pp. xxii, xxiii, and, by the same author, Geschichte des Erziehungswesens und der Cultur der Juden in Frankreich und Deutschland, Vol. I. note iii. pp. 273-287, and Vol. III. note vii. pp. 280-297. Still fewer are those who have subjected Judeo-German to a thorough philological investigation. All efforts in that direction will be found catalogued by A. Landau, Bibliographie des Jüdisch-deutschen, in Deutsche Mundarten, Zeitschrift für Bearbeitung des mundartlichen Materials, herausgegeben von Dr. Johann Willibald Nagl, Vienna, 1896, Heft II. pp. 126-132. To those mentioned by him must be added A. Schulmann's Die Geschichte vun der Žargon-literatur, in Jüdisches Volksblatt, Vol. II. pp. 115-134, which is very rich in data, and A. Landau's Das Deminutivum der galizisch-jüdischen Mundart, Ein Kapitel aus der jüdischen Grammatik, in Deutsche Mundarten, Vol. I. pp. 46-58. This is, outside of Şaineanu's work (mentioned in Landau's Bibliographie), the best grammatical disquisition on Judeo-German that has so far appeared.

[15] Cf. Zunz, Die gottesdienstlichen Vorträge der Juden, historisch entwickelt, Frankfurt a. M., 1892, pp. 452-463, and Güdemann, as above.

[16] Cf. M. Steinschneider, Die italienische Litteratur der Juden, in Monatschrift für Geschichte und Wissenschaft des Judenthums, Vol. XLII. p. 74.

[17] Naturally, words belonging to that stage of the language have survived in the cheeder (school), where the melamed (teacher) is frequently compelled to fall back on the old commentaries for translations. Abramowitsch has, in his Dās klēine Menschele, the following passage (p. 49) bearing upon this point: "Die Talmudtōre hāt mir äuch gegeben a Bissel Deutsch vun die Teutschwörter in Chumesch, wie a Stēiger (for example): wealoto un' a Nepel, wesaadu libchem un' lehent unter euer Harz, jereechi mein dich, machschof entpleckt, boochu auf'n Gemeesachz, been hamischpessoim die Gemarken, wetchalelo un' du hāst sie verschwächt, kōmmijōs hofferlich, uchdōme noch asölche Teutschen."

[18] An example of this style is given by Linetzki, in Dās chsidische Jüngel, p. 32: "a Stēiger wie er hāt mit mir geteutscht: ischo an Ische, ki sitmo as sie wet tome weren, wessakriw un' sie wet makriw sein, korbon a Korben, wehikriw soll makriw sein, hakōhen der Kōhen, al hamisbeach zum Misbeach, beōhel mōed in'm Ōhel-mōed."

[19] Cf. A. B. Gottlober, Sichrōnes über žargonische Schreiber, in Jüd. Volksbib., Vol. I. pp. 250-259.

[20] On the various dialects and styles, see Die jüdische Sprache, in Hausfreund, Vol. V. pp. 60-64; cf. also Rabnizki, Hebräisch un' Jüdisch, in Hausfreund, Vol. V. pp. 38-48.

[21] An excellent satire on the widely different styles of Judeo-German in vogue by their writers is given by S. Rabinowitsch, in his Kolmewasser (q.v.), under the title of Korrespondenzies (cols. 26-31).

[22] For a complete discussion of the subject, see L. Şaineanu, Studiu dialectologic asupra graiului evreo-german, Bucureşti, 1889, 8vo, 78 pp.

[23] Read, on this subject, Joseph Jacobs, Jewish Diffusion of Folk Tales, in Jewish Ideals and Other Essays, London, 1896, pp. 135-161.

[24] The following books and essays treat on Judeo-German folklore in general: Herman Lotze, Zur jüdisch-deutschen Litteratur, in Gosche's Archiv für Litteraturgeschichte, Vol. I., Leipsic, 1870, pp. 90-101; M. Steinschneider, Über die Volkslitteratur der Juden, ibid., Vol. II. pp. 1-21; S. Gelbhaus, Mittelhochdeutsche Dichtung in ihrer Beziehung zur biblisch-rabbinischen Litteratur, Frankfurt a. M., 1893, IV. Heft, pp. 59 ff.; Brüll, Beiträge zur jüdischen Sagen-und Sprach-kunde im Mittelalter, in Jahrbücher für jüdische Geschichte und Litteratur, IX. Jahrgang, Frankfurt a. M., 1889, pp. 1-71; J. Jacobs, Jewish Diffusion of Folk Tales, a paper read before the Jews' College Literary Society, in The Jewish Chronicle, London, June 1, 1888 (also published separately in Jewish Ideals and Other Essays, as above); M. Gaster, Jewish Folk Lore in the Middle Ages, in papers read before the Jews' College Literary Society during the Session 1886-87, London, 1887, pp. 39-51 (also published separately by The Jewish Chronicle, 1887, 8vo); G. Levi, Christiani ed Ebrei nel Medio Evo, Quadro di costumi con un appendice di recordi e leggende giudaiche della medesima epocha, Florence, 1866, 16mo (pp. 307-406); A. M. Tendlau, Das Buch der Sagen und Legenden jüdischer Vorzeit (2te Auflage), Stuttgart, 1845, 8vo, 335 pp.; the same, Fellmeiers Abende, Mährchen und Geschichten aus grauer Vorzeit, Frankfurt a. M., 1856, 16mo, 290 pp.; Israel Lévi, Contes juifs, in Revue des Études Juives, Vol. XI. pp. 209-234; Is. Loeb, Le folklore juif dans la chronique du Schébet Jehuda d'Ibn Verga, in Revue des Études Juives, Vol. XXIV. pp. 1-29. For general ethnographic sketches of the Russian Jews, containing a great deal of material of a folklore nature, see Sistematičeskij ukazatel' literatury o evrejach na russkom jazykě so vremeni vvedenija graždanskago šrifta (1708 g.) po dekabr' 1889 g., St. Petersburg, 1893, Part V. pp. 198-204 and 206-207; of the works mentioned there, Nos. 2831 and 2912 are especially important.

[25] For stories of that period, cf. A. S. Isaacs, Stories from the Rabbis, London, Osgood (and New York, Webster), 1893, 8vo, 202 pp.; M. Gaster, Beiträge zur vergleichenden Sagen-und Märchenkunde, Bukarest, 1883, 8vo. Dr. B. Königsberger, Aus dem Reiche der altjüdischen Fabel, in Zeitschrift des Vereins für Volkskunde, Vol. VI., 1896, pp. 140-161; F. Baethgen, Salomo in der jüdischen Sage, in Allgemeine Zeitung, Nos. 151, 152, 181, 182 (Beilage). Other shorter articles on the same subject will be found in the Urquell, Vol. II. p. 209; Vol. IV. p. 76; Neue Folge, Vol. I. pp. 13, 14; Z. d. V. f. V., Vol. IV. p. 209; J. Trubnik, Talmudische Legenden, in Jüd. Volksbib., Vol. I. pp. 264-279. Of special interest are the discussions of Talmudical legends and fables with their western developments or imitations, by L. Dukes, Übersicht der neuhebräischen Literatur weltlichen Inhalts in Prosa und Versen, in Israelitische Annalen (edited by Jost), 1839, No. 13, pp. 100 ff.; No. 17, pp. 131 ff.; No. 25, pp. 196 ff.; No. 31, pp. 244; No. 52, pp. 415 ff. Eisenmenger's Entdecktes Judenthum, Königsberg, 1711 (or Dresden, 1893), in spite of its bias, may be consulted for the legends; better than that is the English form of the same, The Tradition of the Jews; or, The Doctrine of Expositions Contained in the Talmud, etc., London, 8vo, (64) and 337 and 363 pp., the appendix of which has a Translation, by Way of Abridgement, of Buxtorf's Latin Account of the Religious Customs and Ceremonies of the Jews (Vol. II. pp. 225-363). See also G. G. Bredow, Rabbinische Mythen, Erzählungen und Lügen, nebst zwei Balladen der christlichen Mythologie im Mittelalter (2te Auflage), Weilburg, 1833, 16mo, 136 pp.; also C. Krafft, Jüdische Sagen und Dichtungen nach den Talmuden und Midraschen, nebst einigen Makamen aus dem Divan des Alcharisi, Ansbach, 1839, 16mo, 212 pp.

[26] The Sambation is mentioned in Eldad ha-Dani aus dem Stamme Dan; see for this Steinschneider's Jüdisch-deutsche Litteratur, in Serapeum, Vol. IX. (1848), p. 319, No. 13. See also Jüdische Litteratur, by Steinschneider, in Ersch und Gruber, § X, A. 2. Other essays and stories are: D. Kaufmann's Le Sambation, in Revue des Études Juives, Vol. XXII. pp. 285-287, and Der Sambation, eine etymologische Sage, in Allgemeine Zeitung des Judenthums, 1893, May 20, p. 247; Meisach, Sambation, in Jüd. Volksblatt, Vol. VIII. (Beilage), p. 53, and (the same story) in his Nissim we-Nifloes, q.v.

[27] In A. S. Isaac's Stories from the Rabbis (see above), there is a chapter on Elijah in the Legends (pp. 92-103). Other stories of Elijah: D. Cassel, Elia in der Legende, in Allgemeine Zeitung des Judenthums, 1892, Feb. 26, p. 104, and March 6, p. 115; Urquell, Vol. IV. pp. 11-14, 42-45, 120, 121; Z. d. V. f. V., Vol. IV. p. 209. An older story is mentioned in Steinschneider's Catalogue, Serapeum, Vol. IX. (1848), p. 384, No. 174. See also B. W. Segel, Materyały do etnografii žydów wschodnio-galicyjskich, in Zbiór wiadomości do antropologii krajowej, Cracow, Vol. XVII. pp. 296-298.

[28] Stories of Maimonides are contained in Maasebuch (or, rather in addition Maase Adonai), according to Steinschneider, Serapeum, Vol. XXVII. (1866), p. 5, No. 7. For other stories, see Bibliography.

[29] Nearly the same story is in Gaster's Jewish Folk Lore, etc.

[30] A similar story, also of a local character, is told by Dick in Alte jüdische Sagen oder Ssipurim, p. 42, where he mentions a Polish work, Przechadzki po Wilnie i jego okolicach przez Jana ze Śliwnia (A. Kirkor), Wilna, 1859, that contains many Jewish tales.

[31] Also told of a Rabbi of Prague, in Sippurim, Sammlung jüdischer Volkssagen, Erzählungen, Mythen, Chroniken, Denkwürdigkeiten und Biographien berühmter Juden aller Jahrhunderte, besonders des Mittelalters (Jüdische Universalbibliothek), Prague, 1895. These Sippurim have no great folklore value, as they show too much the hand of the literary worker. Of similar value is H. Iliowizi's In the Pale; Stories and Legends of the Russian Jews, Philadelphia, 1897.

[32] On the Khassidim, read M. Sachor-Masoch, Sectes juives de la Galicie, in Actes et Conférances de la Société des Études Juives, 1889, pp. cxli-clxiii, and S. Schechter, Studies in Judaism, pp. 1-45 and 341. For the Russian sources on the Khassidim, see Sistematičeskij ukazatel' literatury o evrejach, pp. 177-179 (Nos. 2424-2476). Stories of Adam Balschem are mentioned by Steinschneider, as Geschichte des R. Adam Baal Schem, and Geschichte des R. Adam mit dem Kaiser, in Serapeum, Vol. X. (1849), p. 9, No. 183. See also Urquell, Vol. V. p. 266, and Vol. VI. p. 33. B. W. Segel's Jüdische Wundermänner, in Globus, Vol. LXII. pp. 312-314, 331-334, 343-345, are merely translations from the Sseefer Ssipuree Maisses (Khal Chsidim); of similar origin is his O chasydach i chasydyzmie, in Wista, Vol. VIII. pp. 304-312, 509-521, 677-690; other stories by him are in his Materyały do etnografii żydów, as above.

[33] The older literature of that class is briefly discussed by Steinschneider in his articles in the Serapeum under the following numbers (for the years 1848, 1849, 1864, 1866, 1869): 392, Kalilah we-Dimnah; 393, Barlaam and Josaphat; 59, 399, Diocletianus; 266 b, Octavianus; 22, Bevys of Hamptoun; 51, Ritter Sigmund und Magdalena; 266, König Artus; 13, Eldad ha-Dani; 156-198, 410-413, 420, various stories; 212, 213, fables (Kuhbuch); 167, Maase Nissim; 156-158, Maasebuch. But the latter has been superseded by his Jüdisch-deutsche Litteratur und Jüdisch-deutsch, mit besonderer Rücksicht auf Avé-Lallemant; 2. Artikel: Das Maase-Buch, Serapeum, Vol. XXVII. (1866), No. 1. This Maasebuch is extremely rare now, but in its day it was enormously popular, having been used for regular religious readings on the Sabbath. Wagenseil and Buxtorf mention this fact, while Helwich thought it of sufficient importance to translate the book into German and supply it with critical notes. Helwich's book seems to have escaped the attention of all who have dealt on the Maasebuch, Steinschneider included; and yet without it a study of the Jewish folklore is very difficult, as the Maasebuch can hardly be procured. The title of the book is: Erster Theil jüdischer Historien oder Thalmudischer Rabbinischer wunderlicher Legenden, so von Juden als wahrhafftige und heylige Geschicht an ihren Sabbathen und Festtagen gelesen werden. Darausz dieses verstockten Volcks Aberglauben und Fabelwerck zu ersehen. Ausz ihren eigenen Büchern in Truck Teutsch verfertigt, von neuem übersehen und corrigiert durch Christophorum Helvicum, der H. Schrift und Hebräischen Sprach Professorem in der Universitet zu Giessen, Giessen, bey Caspar Chemlein, Im Jahre 1612, 16mo, 222 pp. Second part with slightly different title. After gelesen werden follows: Sampt beygefügten Glossen und Widerlegung, 16mo, 207 pp. See also Is. Lévi, Cinq contes juifs, in Mélusine, Vol. II. col. 569-574. On the König Artus, cf. Schröder, Mitteilungen über ein deutsches Wigaloisepos aus dem 17. Jahrhunderte, M. Hanau B. V. Hess. G. Some of these stories are discussed in Jacobs's Jewish Diffusion of Folk Tales (as above).

[34] A few scattered stories may be found in the following publications: M. Schwarzfeld, Basmul cu Pantoful la Evrei, la Români şi la alte Popoare, Studiu folkloristic, Bucureşti, 1893, 8vo, 27 pp. (Extras din Anuarul pentru Israeliţi, Vol. XV. pp. 138-165); by the same, Scrisoare către Dumnezeu, Cercetare folcloristică (Anuarul pentru Israeliţi, Vol. XV. pp. 191-198); R. T. Kaindl, Eine jüdische Sage über die Entstehung des Erdbebens, Zeitschrift für Ethnologie, Vol. XXV. p. 370; B. W. Segel, Jüdische Volksmärchen, in Globus, Vol. LX. pp. 283 ff., 296-298, 313-315. The largest collection of folk-tales by the same author are given in Zbiór wiadomości do antropologii krajowej, Vol. XVII., Cracow, 1893, under the title, Materyały do etnografii żydów wschodnio-galicyjskich, pp. 261-332; a review of this important work, in German, is given in the Urquell, Vol. V. pp. 183-186. Scattered through the Urquell there are many interesting tales, mainly on gilgulim, leezim, meessim; cf. Vol. IV., pp. 96, 97, 257; Neue Folge, Vol. I. pp. 80, 81, 121, 122, 344, 345, 351; see also Z. d. V. f. V., Vol. IV. p. 210. See also the bibliography of the legends, etc., in Sistematičeskij ukazatel, p. 211 (Nos. 3133-3136).

[35] On the customs, beliefs, superstitions, etc., of the Jews, see A. P. Bender, Beliefs, Rites, and Customs of the Jews Connected with Death, Burial, and Mourning, in Jewish Quarterly Review, Vol. VI. pp. 317-347, 664-671, and Vol. VII. pp. 101-118; Dan, Volksglauben und Gebräuche der Juden in der Bukowina, in Zeitschrift für österreichische Volkskunde, Vol. II. Nos. 2, 3; Hedvige Heinicke, Le carnaval des juifs galiciens, in Revue des Traditions populaires, Vol. VI. p. 118; I. Buchbinder, Jüdische Sabobones, in Hausfreund, Vol. II. pp. 167-170; Steinschneider mentions books dealing on superstitions in his catalogue in the Serapeum, under the numbers 219 and 421. This subject is treated extensively in the Urquell, Vol. II. pp. 5-7, 34-36, 112, 165, 166, 181-183; Vol. III. pp. 18, 19, 286-288; Vol. IV. pp. 73-75, 94-96, 118, 119, 141, 142, 170, 171, 187-189, 210, 211, 272-274; Vol. V. pp. 19, 81, 170, 171, 225-228, 290, 291; Neue Folge, Vol. I. pp. 9, 46-49, 270, 271; Vol. II. pp. 33, 34, 46, 108-110. See also Segel, Materyały do etnografii żydów, etc., pp. 319-328; S. Abramowitsch, Dās klēine Menschele, pp. 76-77; Linetzki, Dās chsidische Jüngel, pp. 29-31, 114. For a general work on Jewish superstitions, see M. Schuhl, Superstitions et coutumes populaires du Judaisme contemporain, Paris, 1882, 4to, 42 pp. The most important contribution on the beliefs of the German Jews in the early Middle Ages is given by Güdemann, Geschichte des Erziehungswesen und der Cultur der Juden, etc., Vol. I. Chap. VII. pp. 199-228, under the title, Der jüdische Aber-, Zauber-und Hexen-glaube in Frankreich und Deutschland im 12. und 13. Jahrhunderte. See also the bibliography of the subject in the Sistematičeskij ukazatel', pp. 211, 212 (Nos. 3137-3159). A large number of superstitions, beliefs, etc., are scattered throughout the Judeo-German literature: probably the most important of such works is Schatzkes' Der jüdischer Var-Peessach (q.v.).

[36] For proverbs and the discussion of the same, see: M. Spektor, Jüdische Volkswörtlich, in Jüdisches Volksblatt, Vol. VI. pp. 63, 95, 112, 128, 191, 304, 423, 488; I. Bernstein, Sprichwörter, in Hausfreund, Vol. I. pp. 89-112, and Vol. II. pp. 1-49 (second part); S. Adelberg, Przysłowia żydowskie, in Wisła, Vol. IV. pp. 166-187; M. Schwarzfeld, Literatura populară Israelită ca element etnico-psichologic, in Anuarul pentru Israeliţi, Vol. XII. pp. 41-52; the same, Evreii in Literatura lor populară sau Cum se judecă evreii insusi, Studiu etnico-psichologic, Bucureşti, 1898, 8vo, 37 pp. (Anuarul pentru Israeliţi, Vol. XIX. pp. 1-37). In connection with the last two, though not strictly on Jewish proverbs, see his Evreii in Literatura populară Romană, Studiu de psichologie populară,—Anex, Evreii in literatura populară universală, Tablou comparativ, Bucureşti, 1892, 8vo, 78 pp. (Extras din Anuarul pentru Israeliţi, Vol. XIV. pp. 97-172). A large number of proverbs from various Slavic localities are given in the Urquell: Vol. II. pp. 26, 27, 66, 112, 131, 163, 178, 196; Vol. IV. pp. 75, 76, 194, 212, 215, 256, 257; Vol. VI. pp. 33, 34, 69, 119-121; Neue Folge, Vol. I. pp. 14, 15, 119-121, 172-175, 271-279; Vol. II. pp. 221, 222, 311-313, 338-340. For the proverbs of the German Jews, see A. Tendlau, Sprichwörter und Redensarten deutsch-jüdischer Vorzeit, als Beitrag zur Volks-, Sprach-und Sprichwörter-kunde, aufgezeichnet aus dem Munde des Volkes und nach Wort und Sinn erläutert, Frankfurt a. M. (1860).

[37] The older books on Eulenspiegel are given by Steinschneider in the Serapeum, under Nos. 10, 288, and 388; in the Urquell, there are a few stories on Chelm in Vol. III. pp. 27-29, and Neue Folge, Vol. I. pp. 345, 346. A large number is given by Segel in his collection in the Zbiór wiadomości do antropologii krajowej, pp. 303-306.

[38] In a general way the Judeo-German folksong was treated by I. G. Oršanskij, in his Evrei v Rossii, Očerki ekonomičeskago i obščestvennago byta russkich evreev, St. Petersburg, 1877, 8vo, on pp. 391-402; more specially by J. J. Lerner, Die jüdische Muse, in Hausfreund, Vol. II. pp. 182-198, from which a few songs are quoted here. The most of the songs given here are from my manuscript collection made in Boston and New York among the Russian Jews. In the Urquell folksongs are given in Vol. IV. pp. 119, 120; Vol. V. p. 196; Vol. VI. pp. 43, 158; Neue Folge, Vol. I. pp. 45, 50, 82, 83, 175, 239-242; Vol. II. pp. 27-29, 39, 40. Cf. B. W. Segel, Materyały do etnografti żydów wschodnio-galicyjskich, in Zbiór wiadomości do antropologii krajowej, Vol. XVII. pp. 306-319.

[39] The legend has been admirably treated by the historian, S. A. Beršadskij, in Evrej korol' polskij, in the Voschod, Vol. IX. Nos. 1-5.

[40] The Urquell (see above) gives some children's songs. See also L. Wiener, Aus der russisch-jüdischen Kinderstube, in Mitteilungen der Gesellschaft für jüdische Volkskunde, herausgegeben von M. Grunwald, Hamburg, 1898, Heft II, pp. 40-49; R. F. Kaindl, Lieder, Neckreime, Abzählverse, Spiele, Geheimsprachen und allerlei Kunterbuntes aus der Kinderwelt, in der Bukowina und in Galizien gesammelt, in Z. d. V. f. V., Vol. VII. pp. 146, 147. In Linetzki's Dās chsidische Jüngel, p. 23, a number of children's songs are mentioned by title.

[41] See the prototype of this song in K. Francke, Social Forces in German Literature, p. 120.

[42] See p. 142 ff.; add to these A. M. Dick, Der soldatske Syn. Wilna, 1876, 16mo, 108 pp., which gives a graphic description of the career of a cantonist.

[43] Cf. Dr. Sokolowski, Die Gseere vun Gonto in Uman un' Ukraine, in Volksbibliothēk, Vol. II. pp. 53-60.

[44] Max Weissberg, Die neuhebräische Aufklärungs-literatur in Galizien. Eine literar-historische Charakteristik. Leipzig und Wien, 1898, 8vo, 88 pp.

[45] The first two weeklies of Galicia, the Zeitung and Die jüdische Post, published in 1848 and 1849 respectively, are not in the vernacular, but in a slightly corrupt German.

[46] The love for songs is very old with the German Jews. Steinschneider's catalogue in the Serapeum mentions a very large number of songs. See also L. Löwenstein, Jüdische und jüdisch-deutsche Lieder, in Jubelschrift zu Ehren des Dr. Hildesheimer, Berlin, 1890, pp. 126 ff., and under the same title, in Monatschrift für Geschichte und Wissenschaft des Judenthums, Vol. XXXVIII. pp. 78-89; A. Neubauer, Jüdisch-deutsches Weingedicht, in Israelit Letterbode, Vol. XII. 1. p. 13 ff. But the most thorough work is by F. Rosenberg, Ueber eine Sammlung deutscher Volks-und Gesellschafts-lieder in hebräischen Lettern, Berlin, 1888, 8vo, 84 pp. That the modern songs are set to music is generally indicated in the title-pages or the introductions to the printed collections, as, for example, Lieder zu singen mit sēhr schoene Melodien; Schoen zum Singen un' zum Lesen; Mit sēhr schoene Melodien. In one of his books Zunser (see pp. 90 ff.) informs us:

Ōb ihr lejent in Büchel meine Lieder,
Un' die Melodie hāt män euch nit übergegeben,
Is' dās wie a photographische Bild, liebe Brüder,—
Dacht sich, Alles richtig, nor es fehlt Leben.
Introduction to Hamnageen.

While another, B. Z. Rabinowitsch (in Disput vun a Schüler mit a Klausnik), thinks he must offer an apology for not having composed a tune for his poem:

Mit wās far a Melodie ihr wet spielen,
Wöllen die Wörter gewiss nāchtanzen!

Zunser, who did not scruple to make use of other people's property (see p. 92), objects, in Kol-rina, to the people's appropriation of his songs in the following words:

Wie me hāt mich gehört a Māl zu zwēi,
Is' schōn gewe'n auf morgen geschrieben bei see:
Es hāt mir vardrossen sejer Müh', 'chleben,
Un' hāb' see besser a fartigen, a gedruckten gegeben.

[47] Voschod, 1886, No. 5.

[48] The only collection of Judeo-German poetry accessible to those who do not read the Hebrew type is G. H. Dalman's Jüdisch-deutsche Volkslieder aus Galizien und Russland, Zweite Auflage, Berlin, 1891, 8vo, 74 pp.; unfortunately there are a number of errors in it that destroy the sense of some lines. See also L. Wiener, Popular Poetry of the Russian Jews, in Americana Germanica, Vol. II. No. 2 (1898), pp. 33-59, on which the present chapter is based.

[49] His poems have been printed in the following periodicals: Kolmewasser, Vol. I. Nos. 4, 5, 6 (Dās Gräber-lied) et seq.; Warschauer jüdische Zeitung; Jisrulik, No. 13; Jüd. Volksblatt, Vol. II. No. 10; Wecker, pp. 26-29; Jüd. Volksbibliothēk, pp. 148-153.

[50] Katzenellenbogen, Jüdische Melodien (q.v.), p. 55, note.

[51] This I merely surmise, from the statement in the Sseefer Sikorōn, that he wrote it in 1863, in Kiev, though it is probable that he did not print it before 1869. For biography of Linetzki, see pp. 161 ff.

[52] For short notices of Gordon and his work, see B. Woloderski, A kurze Biographie vun Michel Gordon, in Hausfreund, Vol. II. pp. 147-149, and necrology in Hausfreund, Vol. III. p. 312.

[53] Other poems by M. Gordon than those contained in his collective volume are to be found in Jüd. Volksblatt, Vol. VIII. (Beilage) pp. 93, 94, 362, 363; Vol. IX. No. 16; Hausfreund, Vol. I. pp. 39-43; Vol. II. pp. 73-75, 261-264; Familienfreund, Vol. I. pp. 3-6.

[54] In this conjunction a few of the very many cradle songs will be mentioned here as an offset to the statement, frequently heard, that the Jews have no songs of that character; in the chapter on the traditional folksongs there have been mentioned a few such; add to these the one given in Mitteilungen der Gesellschaft für jüdische Volkskunde, Heft II. p. 49. Of the literary cradle songs, the best are Abramowitsch's Alululu, bidne Kind, Wēh is' der Mame, wēh und wünd (in Dās klēine Menschele, p. 121); Linetzki's Varschliess schōn deine Äugen (in Der bœser Marschelik, p. 66); Goldfaden's Schlāf' in Freuden, Du wēisst kēin Leiden (in Die Jüdene, p. 6); S. Rabinowitsch's Schlāf', mein Kind (with music, in his Kol-mewasser, col. 25, 26).

[55] Some of Goldfaden's poems may be found in: Kol-mewasser; Jisrulik; Wecker, pp. 7-15, 56-62; Der jüdischer Handelskalender, pp. 114-118; Familienfreund, Vol. I. pp. 27-35, Vol. II. pp. 57-59; Hausfreund, Vol. II. pp. 5-7; Volksbibliothēk, Vol. II. pp. 188, 247, 267, 268; Dās hēilige Land, pp. 25-29; New Yorker Illustrirte Zeitung.

[56] A song expressive of this sentiment, under the title Unsere liebe Schwester un' Brüder, appeared in Jüd. Volksblatt, Vol. I. (1881), No. 2. Other poems were printed in the same year in Nos. 1 and 5; another poem was printed in Jüd. Volksbibliothēk, Vol. I. pp. 295, 296. A review of his collected poems is given in Voschod, Vol. VI. (1886), Part. II. pp. 26-31. For necrology see Hausfreund, Vol. III. p. 312.

[57] Cf. Abrahams, Jewish Life in the Middle Ages, pp. 198 ff. It is not uncommon in Judeo-German literature to meet with the description of the old-fashioned badchen and his craft, but probably the best illustrations of his performances are to be found in the following works: Linetzki, Dās chsidische Jüngel, pp. 94 ff.; Gottlober, Dās Decktuch, pp. 43 ff. (2d act, 2d scene); Der krummer Maschelik mit a blind Äug', Es is' sēhr schoen zu lejenen die Lieder, wās der Marschelik hāt gesungen, un' wie er hāt Chossen-kale besungen, un' see sennen noch kēin Mal nit gedruckt gewor'en: Kukariku! Der Marschelik is' dā, Warsaw, 1875; U. Kalmus, Geschichte vun a seltenem Bris un' a genarrte Chassene, Theater in vier Akten, Warsaw, 1882, pp. 65-72.

[58] In addition to the large number of collective books of poetry, Zunser has published his poems in: Jüd. Volksblatt, Vol. V. pp. 51, 67; Wecker, pp. 74-88; Familienfreund, Vol. I. pp. 6-27; Hausfreund, Vol. II. pp. 99-108; Spektor's Familienkalender, Vol. IV. pp. 94-103; Jüd. Volksbib., Vol. I. pp. 273, 274; Dās hēil. Land, pp. 134-141.

[59] Other works by Zweifel than those given in the Bibliography are: Hausfreund, Vol. I. pp. 73-78, Vol. II. pp. 143-145; Spektor's Familienkalender, Vol. II. pp. 82-87; Jüd. Volksbibl., Vol. I. pp. 48-61, Vol. II. pp. 132-135.

[60] For note on Abramowitsch, see pp. 148 ff.

[61] Mordechai Suchostawer, Der wōler Eeze-geber, in Jüd. Volksblatt, Vol. V. p. 310.

[62] Several of the poems contained in the volume of his poetry had appeared before: Jüd. Volksblatt, Vol. I. No. 12, Vol. V. pp. 239, 357, Vol. VI. pp. 83, 717 ff.; Familienfreund, Vol. I. pp. 86-93. The Astor Library of New York possesses a manuscript of Ettinger's fables.

[63] Vol. IV. p. 175.

[64] This is also true of the poets who contributed to 'Der jüdischer Wecker,' a similar volume published in the same year at Odessa.

[65] His poems were printed in: Jüd. Volksblatt, Vol. V. p. 515; Vol. VII. No. 36; Vol. VIII. No. 10; Beilage No. 3 passim; Vol. IX. No. 3 passim; Hausfreund, Vol. I. p. 44; Vol. III. pp. 172-175 (On the death of M. Gordon); Jüd. Volksbib, Vol. I. pp. 260-263; Vol. II. pp. 1-6, 120-125, 139-141, 167-168, 195-204; Jüd. Volkskalender, Vol. III. pp. 117-124.

[66] Jüd. Volksbib. Vol. I. pp. 148-158; better than this is his own edition of the ballad in a separate pamphlet (q.v.).

[67] Jüd. Bibliothēk, Vol. II. pp. 170-180.

[68] Ibid., Vol. III. pp. 123-155.

[69] Ibid., Vol. I. pp. 246-257.

[70] Ibid., Vol. I. pp. 276-285.

[71] Jontew-blättlech, Zweite Serie, Ōneg Schabes, pp. 27-31, Chamischo Osser, pp. 22-31.

[72] His legend Ophir, printed in Jüd. Volksbib., Vol. I. pp. 211-224.

[73] His poems appeared in Jüd. Volksblatt, Vol. I. Nos. 10, 11; Vol. II. Nos. 9, 46; Vol. III pp. 402; Vol. IV. p. 94; Vol. V. pp. 565, 664; Vol. VI. pp. 190, 195; Vol. VII. pp. 277, 759; Hausfreund, Vol. III. pp. 304-306; Spektor's Familienkalender, Vol. V. p. 71; Lamteren, col. 26.

[74] B. Lesselroth, Polnische vollkommene Grammatik in jüdisch-deutscher Sprache, für solche, die diese Wissenschaft ohne Hilfe eines Lehrers erlernen wollen, Warsaw, 1824, 16mo, 76 pp.

[75] This is the name given by Gottlober in his Sichrōnes, in Jüd. Volksbib., Vol. I. p. 255, for the author of the 'Columbus,' but it appears that it was Günsburg who wrote it in Hebrew; and as in the Judeo-German translation the translator speaks of having translated this work from his Hebrew form, it is likely that Günsburg ought to be substituted for Hurwitz. There are four copies of that work in the Harvard Library. Two of them are late remodellings; the other two have no title-pages and seem to have had none, so that I cannot ascertain the dates of their printing.

[76] J. B. Levinsohn, Die hefker Welt, in Jüd. Volksbib., Vol. I. pp. 133-147. His biography is given in the same place, by B. Natansohn, on pp. 122-132. Both together are to be found in Natansohn's Die papierne Brück' (q.v.).

[77] For review of his works see O. Lerner, Kritičeskij razbor pojavivšichsja nedavno na evrejsko-německom žargoně sočinenij I. Aksenfelda, etc., Odessa, 1868, 8vo, 15 pp.

[78] She was very fond of Jean Paul Richter, and it is not at all impossible that the peculiar humor contained in her husband's books is due to a transference of that author's style to the more primitive conditions of the Judeo-German novel. His was a gifted family: one of his sons became an artist, the other a famous professor of medicine at Paris.

[79] A. M. Dick, Der erster Nabor, etc., Wilna, 1871.

[80] Short biography in Sseefer Sikorōn, p. 97.

[81] For fuller information on the life and works of Abramowitsch see his autobiography in Sseefer Sikorōn, pp. 117-126; see also the references in the Sistematičeskij ukazatel', p. 286, Nos. 4663-4669, of which No. 4665 is the most important.

[82] Translated into Russian by Petrikovski.

[83] Reviews of this work are in Jüd. Volksblatt, Vol. VIII. (Beilage), pp. 1385-1396, by J. Levi; and Voschod, 1889, Nos. 1, 2, 4, by M. G. Morgulis.

[84] Translated into Polish by Klemens Junosza.

[85] Translated into Polish by Klemens Junosza.

[86] His shorter stories have appeared in Hausfreund, Vol. I. pp. 128-134; Vol. III. pp. 1-9; Vol. IV. pp. 3-25; Jüd. Volksbib., Vol. II. pp. 7-93; Jüd. Volkskalender, Vol. III. pp. 53-64.

[87] Short notice of his works in Sseefer Sikorōn, pp. 59, 60; cf. also notices mentioned in Sistematičeskij ukazatel, p. 286, Nos. 4670-4672.

[88] Shorter stories have appeared in Familienfreund, Vol. I. pp. 84-86; Hausfreund, Vol. I. pp. 121-128; Jüd. Volksbib., Vol. I. pp. 62-92; Vol. II. pp. 98-119; Volksfreund, pp. 14-16.

[89] Jüd. Volksbib., Vol. I. pp. 62 ff.

[90] His name does not appear on any of the editions of his comedy. Early in the seventies he had turned his work over to Wollmann for publication; the latter surreptitiously published it over his own initials.

[91] Short mention in Sseefer Sikorōn, p. 26; necrology in Hausfreund, Vol. III. p. 312.

[92] Der Schiwim-māhlzeit, p. 10.

[93] Cf. S. Rabinowitsch, Schomer's Mischpet, and Seiffert's Dās Tellerl vun 'm Himmel (Ein Entwer auf M. Schaikewitsch's Taines), in Die neue Welt, No. 5, pp. 11-21. To his detractors Schaikewitsch answered in his pamphlet Jehi Ōr. Other reviews in Jüd. Volksblatt, Vol. VIII. (Beilage), pp. 335-361, 455-467, 707-714, 738-743, 763-773.

[94] Cf. Sseefer Sikorōn, p. 80. Reviews of his works in Voschod, Vol. VII. No. 12, pp. 18-21; Vol. IX. No. 7, pp. 30-37.

[95] In addition to his separate works the following periodicals contain Spektor's stories: Jüd. Volksblatt, Vol. III. and following (very many); Hausfreund, Vol. I. pp. 109-121, Supplement; Vol. II. pp. 1-5, 116-143; Vol. III. pp. 9-28, 38-101, 149-172, 277-294; Vol. IV. pp. 81-95, 107-131; Vol. V. pp. 123-136; Familienfreund, Vol. II. pp. 66-91; Spektor's Familienkalender, Vol. II. pp. 51-54; Vol. III. pp. 81-85; Vol. IV. pp. 63-93; Vol. V. pp. 45-51, 52-58; Widerkol, pp. 19 ff.; Jontewblāttlech, I. Series, No. 3, 4, 9; Klēiner Wecker, pp. 43-48; Literatur un' Leben, pp. 67-89. Reviews by him, under the pseudonym Emes, in Hausfreund, Vol. I. pp. 143-160; Vol. II. pp. 170-176; Vol. III. pp. 251-260.

[96] In Hausfreund, Vol. I. p. 67; Vol. II pp. 108-116; Jüd. Bibliothēk, Vol. I. pp. 41-74.

[97] Other articles by him: Jüd. Volksblatt, Vol. V. pp. 329 ff.; Vol. VIII. (Beilage), pp. 33-43; Hausfreund, Vol. I. pp. 1-21; Vol. II. pp. 75-99; Jüd. Volksbib., Vol. I. pp. 244-248; Jüd. Bibliothēk, Supplements.

[98] Hausfreund, Vol. II. pp. 75-99.

[99] His stories, dramas, and poems have appeared in Jüd. Volksblatt, Vol. III. p. 387, hence continuously up to the ninth volume of that periodical; Familienfreund, Vol. I. pp. 73-84; Hausfreund, Vol. I. pp. 45-63; Vol. III. pp. 321-326; Vol. IV. pp. 63-81; Vol. V. pp. 97-123; Jüd. Volksbib., Vol. I. pp. 1-47, 241-243, 351-378; Vol. II. pp. 205-220, 304-310; Wecker, pp. 88-91.

[100] Voschod, Vol. VII. No. 6. Reviews of his other works are in Voschod, Vol. VII. Nos. 7, 8; Vol. VIII. No. 10, and in later numbers; of Sender Blank, by J. J. Lerner (unfavorable), in Jüd. Volksbib., Vol. VIII. (Beilage), No. 29, pp. 864-876, under the title Lebendige Meessim. Short mention of his works in Sseefer Sikorōn, p. 105.

[101] Other articles by Rabnizki in Wecker, pp. 62-74, 115-122; Hēilige Land, pp. 13-25.

[102] In his Kol-mewasser, col. 31-34.

[103] Lokschen and A Flōh vun Tischebow; see Bibliography, under Frischmann.

[104] Frischmann's stories, reviews, and poems may be found in Jüd. Volksblatt, Vol. VIII. (Beilage), pp. 92, 93; Vol. IX. Nos. 23, 30, 32, 51, 52; Familienfreund, Vol. II. pp. 47-49; Hausfreund, Vol. II. pp. 22-25, 66-73, 151-170; Vol. III. pp. 175, 176; Vol. IV. pp. 167-176; Vol. V. pp. 7-21, 159-161; Jüd. Volksbib., Vol. I. pp. 211-224; Handelskalender, pp. 100-104.

[105] His stories appeared in Jüd. Volksbib., Vol. I. pp. 183-210; Vol. II. pp. 225-246; Jüd. Volkskalender, Vol. III. pp. 70-81.

[106] In addition to the very large number of stories, etc., in his own publications, Perez has contributed to Jüd. Volksbib., Vol. I. pp. 148-158; Vol. II. pp. 126-129, 136-138, 142-147, 167, 168, 195-204; Hausfreund, Vol. III. pp. 111-113, 179-181; Handelskalender, pp. 79-83, 105-113; Klēiner Wecker, pp. 25-29; Jüd. Volkskalender, Vol. III. pp. 105-111.

[107] In Hausfreund, Vol. V. pp. 136-145; Spektor's Familienkalender, Vol. V. pp. 45-51; Widerkol, pp. 5-18; Jüd. Bibliothēk, Vol. III. pp. 89-94; Literatur un' Leben, pp. 89-95; Jontew-blāttlech, No. 16.

[108] In Hausfreund, Vol. III. pp. 231-241, 265-277; Jüd. Bibliothēk, Vol. III. pp. 84-89; Literatur un' Leben, pp. 23-47, 163. Jontew-blāttlech, Nos. 1, 3, 20, 22, 24, 29; 2d Series, Nos. 1, 2, 5.

[109] In addition to his own publications see Hausfreund, Vol. III. pp. 294-304; Jüd. Bibliothēk, Vol. I. pp. 90-98; Jontew-blāttlech, Nos. 7, 8, 18.

[110] Since writing this, both the Neuer Geist and Die Zeit have ceased appearing.

[111] For the bibliography of the older plays see Steinschneider, in the Serapeum (1848, '49, '64, '66, '69); Ahasuerus, Nos. 11 a, 387; Purim-play, No. 417; Acta Esther (Ahas.), No. 17 (cf. Litteraturblatt des Orients, 1843, p. 59, and Jüd. Litteratur, in Ersch und Gruber, § XX. Anmerkung 36); Action von König David und Goliath dem Philister, No. 18; Mechiras Josef, No. 146. On the ancient theatre, see Abrahams, Jewish Life, pp. 260-272.

[112] pp. 36 ff.

[113] Part of the Ahasuerus-play, as given at present on the day of Purim, may be found in Abramowitsch's Prizyw, pp. 62-65.

[114] Cf. Dienesohn, Herschele, pp. 47 ff.

[115] Cf. Abramowitsch, Prizyw, p. 64: "Heunt is' Purim un' morgen is' aus, Gi't mir a Groschen un' stupt mich araus!"

[116] In Die Jüdene, q.v.

[117] Cf. Abramsky, Bomas Jischok, which gives an account of that period.

[118] See Die Jüdische Bühne. (The Jewish Stage.) Herausgegeben zum 20 jährigen Jubiläum vun dem jüdischen Theater. Publisher, J. Katzenellenbogen, New York, 1897; about 800 pages, irregularly marked. In this volume the most important contribution, though far from exhaustive, is by M. Seiffert, Die Geschichte vun jüdischen Theater, In drei Zeit-perioden, 47 pp. For the condition of the theatre at its beginning, in Roumania, see Abramsky, Bomas Jischok. For its later development cf. J. Lifschitz, Dās jüdische Theater un' die jüdische Schauspieler, Rezensie über dās jüdische Theater in Warschau, in Jüd. Volksblatt, Vol. VIII. (Beilage), pp. 773-784 (No. 26); Meisach, Dās jüdische Theater, in Hausfreund, Vol. I. pp. 160-165; Unser Theater, in Jüd. Volkskalender, Vol. III. pp. 81-86; Rombro, Der jüdischer Theater in America, in Stādt-anzeiger, No. I. pp. 5-9; No. II. pp. 8-13; J. Jaffa, Der jüdischer Theater wie er is', in Jüd.-Amer. Volkskalender, 1895-96, pp. 60-63. See also the bibliography in Sistematičeskij ukazatel', p. 211 (Nos. 3137-3149), and pp. 286, 287 (Nos. 4675 and 4676).

[119] This is a common saying for an impossible thing.

[120] Published by Copeland and Day; with permission of the publishers.

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