We would erect some thought the world above,
And dwell in it for ever—we make
Some moment of young Friendship or First-love
Into a dream, from which we would not wake;
We would contrast our action with repose,
Like the deep stream that widens as it flows.
We would be somewise as Thou art,
Not sprig, and bud, and flower, and fade and fall;
Not fix our intellects on some scant part
Of Nature, but enjoy or feel it all.
We would assert the privilege of a soul,
In that it knows—to understand the Whole.
If such things are within us—God is good—
And flight is destined for the callow wing,
And the high appetite implies the food,
And souls must reach the level whence they spring;
O Life of very Life! set free our Powers,
Hasten the travail of the yearning hours.
Thou! to whom old Philosophy bent low,
To the wise few mysteriously revealed;
Thou! whom each humble Christian worships now,
In the poor hamlet and the open field;
Once an Idea—new Comforter and Friend,
Hope of the human Heart! Descend! Descend!
From Frazer's Magazine.
THE GHETTO OF ROME.
The Church of Rome has never been famed for her tolerance; her energy and indomitable will have been too frequently manifested by the stern behests of imperious authority. The sovereign pontiffs, with their claims of infallibility, have left the Pagan far behind in the ardor of persecution and the more than imperial character of their governments. Julian published edicts of universal toleration; from time to time he assumed the garb of each different sect, and claimed affinity with the gods of each conquered race. At one moment the zealous supporter of Christianity, then the ablest advocate of the Platonic philosophy: at another, initiated into all the arcana of the Theurgic science and the Eleusinian mysteries, terminating his checkered religious career by that great edict of universal toleration which astonished the whole Roman world, when all classes of all religions, Pagan and Christian, received alike an express command to open the portals of their temples. Paganism could afford to be tolerant, not so Christianity. One god, more or less, in the Heathen Pantheon makes very little difference, but the worship of the Christian Church is one and exclusive. The very ardor of its belief renders it essentially intolerant. How is it possible to be indulgent to error, when we are firmly persuaded that such error must lead to eternal condemnation? But whatever apology may be made for intolerance by those who do not suffer from its severities, it will not be approved of by the thousands who find themselves deprived of their most prized social rights for the sake of their faith. None suffer more from this Christian spirit than the favored and exclusive race in Rome. While other nations have been constantly relieving the Jews from the pains and penalties which have been attached to their absence of faith, the Church of Rome has stood over them stern, proud, and uncompromising. To be a Jew in the Holy City, is at once to be deprived of half the social privileges of citizenship. Among other grievances under which they suffer, they are confined to a small district of the town called the Ghetto, where formerly the gates were locked from sunset to sunrise, during which period no one was permitted to pass out; on the slightest pretences they used to be persecuted for any the least expression of irritation into which they may have been betrayed: the poor people bear impressed on their countenances the downcast dogged look of persecution. Confined to such a small space, they have crowded their houses together until, in some of the streets, or rather lanes, it is easy to step across from one roof to another. The dark eye, the luxurious black hair, and a sensual expression produced by a fulness of the lower lip are the characteristics of the women. Long, dirty, scanty beards—thin, lank, gray hair—frames which have grown decrepit through long persecution—eyes piercing and crafty—sickly, wrinkled features, are the characteristics of the men. Although, as I have remarked, the gates and the pales of the Ghetto are now removed, a stranger can easily tell when he enters what Catholic Rome considers its tainted circle, by the miserable, poverty-stricken appearance of the whole district. The people crowd around him, losing all sense of manly dignity or mental degradation in the anxiety for gain. Skinny shrivelled hands touch his clothes in the hope of arresting his progress; worn-out tawdry finery is thrust before him, in the hope of tempting him to purchase. No shop, or rather store, is devoted to any particular object of gain. Butter, dates, olives, broken and pawned articles, are mixed up in the most absurd confusion. With brocaded coats, valuable lace, and Eastern silks, Jewish trade resembles the Jewish character and the Jewish faith,—much that is low, mean, and sordid, combined with some elements of the beautiful, the prized, and the good.
And yet this strange, fantastic, rococo district, if beyond the pale of Christianity, is far from being without the pale of fashion. Ladies, exhibiting the height of Parisian fashions, with dainty footsteps and soft movement, may be seen of an afternoon endeavoring to thread their way through the greasy throng, which jostle, elbow, and abuse each other in these narrow lanes. The cunning Israelites must have scouts to tell them whenever any particular connoisseur is approaching; for, strange enough, the article which each is in search of is precisely that which is displayed in all the shops. If the lady come to purchase lace, the most valuable specimens of the pointe du roi are forced upon her; if she require silks, by the strangest magnetism the finest dyes and richest fabrics are unrolled as she draws near. From the constant and invaluable habit of concealing their own impressions, the Jews appear to be better enabled to read the sensations of others. They know, almost to a nicety, the extent of their customers' means and intentions. Go disguised as you choose, they will discover you. The Jewish origin, grafted on the Roman craft, has produced a progeny which would astonish the adroitness of our own peculiar tribe of Levis and Fagans.
I had, on two or three different occasions, visited the Ghetto in search of old lace, and on each occasion had turned to admire perhaps one of the most beautiful faces which could at that time have been found in Rome. It was that of a young Jewish girl, who was always sitting at the same corner of the street at the entrance of the Ghetto, where she kept a fruit-stall.