The sound of this was around us on the street we issued into, and which seemed from end to end a vast bazaar, where there was a great deal of selling, whether there was much buying or not. The place is humorously called the pig-market by the Christians, because everything in the world but pork is to be found there. To me its activity was a sorrowfully amusing satire upon the business ideal of our plutocratic civilization. These people were desperately poor, yet they preyed upon one another in their commerce, as if they could be enriched by selling dear or buying cheap. So far as I could see they would only impoverish each other more and more, but they trafficked as eagerly as if there were wealth in every bargain. The sidewalks and the roadways were thronged with peddlers and purchasers, and everywhere I saw splendid types of that old Hebrew world which had the sense if not the knowledge of God when all the rest of us lay sunk in heathen darkness. There were women with oval faces and olive tints, and clear, dark eyes, relucent as evening pools, and men with long beards of jetty black or silvery white, and the noble profiles of their race. I said to myself that it was among such throngs that Christ walked, it was from such people that he chose his Disciples and his friends; but I looked in vain for him in Hester street. Probably he was at that moment in Fifth Avenue.
VI.
After all, I was loath to come away. I should have liked to stay and live awhile with such as they, if the terms of their life had been possible, for there were phases of it that were very attractive. That constant meeting and that neighborly intimacy were superficially at least of a very pleasant effect, and though the whole place seemed abandoned to mere trade, it may have been a necessity of the case, for I am told that many of these Hebrews have another ideal, and think and vote in the hope that the land of their refuge shall yet some day keep its word to the world, so that men shall be equally free in it to the pursuit of happiness. I suppose they are mostly fugitives from the Russian persecution, and that from the cradle their days must have been full of fear and care, and from the time they could toil that they must have toiled at whatever their hands found to do. Yet they had not the look of a degraded people; they were quiet and orderly, and I saw none of the drunkenness or the truculence of an Irish or low American neighborhood among them. There were no policemen in sight, and the quiet behavior that struck me so much seemed not to have been enforced. Very likely they may have moods different from that I saw, but I only tell of what I saw, and I am by no means ready yet to preach poverty as a saving grace. Though they seemed so patient and even cheerful in some cases, I do not think it is well for human beings to live whole families together in one room with a kennel out of it, where modesty may survive, but decency is impossible. Neither do I think they can be the better men and women for being insufficiently clothed and fed, though so many of us appear none the better for being housed in palaces and clad in purple and fine linen and faring sumptuously every day.
I have tried to report simply and honestly what I saw of the life of our poorest people that day. One might say it was not so bad as it is painted, but I think it is quite as bad as it appeared; and I could not see that in itself or in its conditions it held the promise or the hope of anything better. If it is tolerable, it must endure; if it is intolerable, still it must endure. Here and there one will release himself from it, and doubtless numbers are always doing this, as in the days of slavery there were always fugitives; but for the great mass the captivity remains. Upon the present terms of leaving the poor to be housed by private landlords, whose interest it is to get the greatest return of money for the money invested, the very poorest must always be housed as they are now. Nothing but public control in some form or other can secure them a shelter fit for human beings.
TRIBULATIONS OF A CHEERFUL GIVER.
Some months ago, as I was passing through a down-town street on my way to the elevated station, I saw a man sitting on the steps of a house. He seemed to be resting his elbows on his knees, and holding out both his hands. As I came nearer I perceived that he had no hands, but only stumps, where the fingers had been cut off close to the palms, and that it was these stumps he was holding out in the mute appeal which was his form of begging. Otherwise he did not ask charity. When I approached him he did not look up, and when I stopped in front of him he did not speak. I thought this rather fine, in its way; except for his mutilation, which the man really could not help, there was nothing to offend the taste; and his immobile silence was certainly impressive.
I decided at once to give him something; for when I am in the presence of want, or even the appearance of want, there is something that says to me, “Give to him that asketh,” and I have to give, or else go away with a bad conscience—a thing I hate. Of course I do not give much, for I wish to be a good citizen as well as a good Christian; and as soon as I obey that voice which I cannot disobey, I hear another voice reproaching me for encouraging street beggary. I have been taught that street beggary is wrong, and when I have to unbutton two coats and go through three or four pockets before I can reach the small coin I mean to give in compliance with that imperative voice, I certainly feel it to be wrong. So I compromise, and I am never able to make sure that either of those voices is satisfied with me. I am not even satisfied with myself; but I am better satisfied than if I gave nothing. That was the selfish reason I now had for deciding to yield to my better nature, and to obey the voice which bade me “Give to him that asketh”; for, as I said, I hate a bad conscience, and of two bad consciences I always choose the least, which in a case like this, is the one that incensed political economy gives me.