have never seen the name in the subscription lists,' said the hostess with ready tact.
'There is an Armitage who subscribes two guineas a year to the Board of Guardians,' said Mrs. Montagu Samuels. 'But his Christian name is George.'
'"Christian" name is distinctly good for "George,"' murmured Sidney.
'There was an Armitage who sent a cheque to the Russian Fund,' said Mr. Henry Goldsmith; 'but that can't be an author: it was quite a large cheque!'
'I am sure I have seen Armitage among the Births, Marriages, and Deaths,' said Miss Cissy Levine.
'How well read they all are in the national literature!' Sidney murmured to Addie.
Indeed, the sectarian advertisements served to knit the race together, counteracting the unravelling induced by the fashionable dispersion of Israel, and waxing the more important as the other links, the old traditional jokes, bywords, ceremonies, card-games, prejudices, and tunes, which are more important than laws and more cementatory than ideals, were disappearing before the over-zealousness of a parvenu refinement that had not yet attained to self-confidence. The Anglo-Saxon stolidity of the West-End synagogue service, on week days entirely given over to paid praying-men, was a typical expression of the universal tendency to exchange the picturesque primitiveness of the Orient for the sobrieties of fashionable civilisation. When Jeshurun waxed fat, he did not always kick, but he yearned to approximate as much as possible to John Bull without merging in him; to sink himself and yet not be absorbed—not to be, and yet to be. The attempt to realise the asymptote in human mathematics was not quite successful, too near an approach to John Bull generally assimilating Jeshurun away. For such is the nature of Jeshurun. Enfranchise him, give him his own way, and you make a new man of him; persecute him, and he is himself again.
'But if nobody has read the man's book,' Raphael Leon ventured to interrupt at last, 'is it quite fair to assume his book isn't fit to read?'
The shy dark little girl he had taken down to dinner darted an appreciative glance at her neighbour. It was in accordance with Raphael's usual anxiety to give the devil his due that he should be unwilling to condemn even the writer of an anti-Semitic novel unheard. But, then, it was an open secret in the family that Raphael was mad. They did their best to hush it up, but among themselves they pitied him behind his back. Even Sidney considered his cousin Raphael pushed a dubious virtue too far, in treating people's very prejudices with the deference due to earnest, reasoned opinions.
'But we know enough of the book to know we are badly treated,' protested the hostess.
'We have always been badly treated in literature,' said Raphael. 'We are made either angels or devils. On the one hand, Lessing and George Eliot; on the other, the stock dramatist and novelist, with their low-comedy villain.'
'Oh!' said Mrs. Goldsmith doubtfully, for she could not quite think Raphael had become infected by his cousin's propensity for paradox. 'Do you think George Eliot and Lessing didn't understand the Jewish character?'
'They are the only writers who have ever understood it,' affirmed Miss Cissy Levine emphatically.
A little scornful smile played for a second about the mouth of the dark little girl.
'Stop a moment,' said Sidney. 'I've been so busy doing justice to this delicious asparagus that I have allowed Raphael to imagine nobody here has read Mordecai Josephs. I have, and I say there is more actuality in it than in Daniel Deronda and Nathan der Weise put together. It is a crude production, all the same; the writer's artistic gift seems handicapped by a dead weight of moral platitudes and high falutin, and even mysticism. He not only presents his characters, but moralises over them—actually cares whether they are good or bad, and has yearnings after the indefinable. It is all very young. Instead of being satisfied that Judæa gives him characters that are interesting, he actually laments their lack of culture. Still, what he has done is good enough to make one hope his artistic instinct will shake off his moral.'
'Oh, Sidney, what are you saying?' murmured Addie.
'It's all right, little girl. You don't understand Greek.'
'It's not Greek,' put in Raphael. 'In Greek art beauty of soul and beauty of form are one. It's French you are talking, though the ignorant ateliers where you picked it up flatter themselves it's Greek.'
'It's Greek to Addie, anyhow,' laughed Sidney. 'But that's what makes the anti-Semitic chapters so unsatisfactory.'
'We all felt their unsatisfactoriness, if we could not analyse it so cleverly,' said the hostess.
'We all felt it,' said Mrs. Montagu Samuels.
'Yes, that's it,' said Sidney blandly. 'I could have forgiven the rose-colour of the picture if it had been more artistically painted.'
'Rose-colour!' gasped Mrs. Henry Goldsmith.
Rose-colour indeed! Not even Sidney's authority could persuade the table into that.
Poor rich Jews! The upper middle classes had every excuse for being angry. They knew they were excellent persons, well educated and well travelled, interested in charities (both Jewish and Christian), people's concerts, district-visiting, new novels, magazines, reading circles, operas, symphonies, politics, volunteer regiments, Show Sunday and Corporation banquets; that they had sons at Rugby and Oxford, and daughters who played and painted and sang, and homes that were bright oases of optimism in a jaded society; that they were good Liberals and Tories, supplementing their duties as Englishmen with a solicitude for the best interests of Judaism; that they left no stone unturned to emancipate themselves from the secular thraldom of prejudice; and they felt it very hard that a little vulgar section should always be chosen by their own novelists, and their efforts to raise the tone of Jewish society passed by.
Sidney, whose conversation always had the air of aloofness from the race, so that his own foibles often came under the lash of his sarcasm, proceeded to justify his assertion of the rose-colour picture in Mordecai Josephs. He denied that modern English Jews had any religion whatever, claiming that their faith consisted of forms that had to be kept up in public, but which they were too shrewd and cute to believe in or to practise in private, though every one might believe every one else did; that they looked upon due payment of their synagogue bills as discharging all their obligations to Heaven; that the preachers secretly despised the old formulas, and that the Rabbinate declared its intention of dying for Judaism only as a way of living by it; that the body politic was dead and rotten with hypocrisy, though the augurs said it was alive and well. He admitted that the same was true of Christianity. Raphael reminded him that a number of Jews had drifted quite openly from the traditional teaching, that thousands of well-ordered households found inspiration and spiritual satisfaction in every form of it, and that hypocrisy was too crude a word for the complex motives of those who obeyed it without inner conviction.
'For instance,' said he, 'a gentleman said to me the other day—I was much touched by the expression—"I believe with my father's heart."'
'It is a good epigram,' said Sidney, impressed. 'But what is to be said of a rich community which recruits its clergy from the lowest classes? The method of election by competitive performance—common as it is, among poor Dissenters—emphasises the subjection of the shepherd to his flock. You catch your ministers young—when they are saturated with suppressed scepticism—and bribe them with small salaries that seem affluence to the sons of poor immigrants. That the ministry is not an honourable profession may be seen from the anxiety of the minister to raise his children in the social scale by bringing them up to some other line of business.'
