Although it may be accounted a negligible factor,
yet the liquor saloon has some value in a study of the social life
and amusements of the Russian Jew in New York City (and doubtless in
the other large Jewish centres in the United States). Its relation
to the topic is inverse; in other words as the Jewish population of
a given district increases the number of "gin mills" decreases.
Contrary to the advent of butcher-shops, grocery stores, and "coffee
and cake parlors," the disappearance of a saloon from a street
corner where it had seemed moored for all time to come, and where it
had been located for a period beyond memory, has always, on the East
Side, and latterly in the newer Ghettos of New York City, signaled
the ousting from that district of its former denizens and their
supplanting by a population between which and the saloon there is no
affinity. Not that there are no liquor saloons in the Ghettos. The
Russian Jew is not a teetotaler, but he has no need for the
solicitous guardianship of a temperance organization. He drinks when
he feels so inclined, or when it seems to him the occasion warrants.
But there must always be some reason for his drinking; there is the
"gefilte fish" on Sabbath eve and for Sabbath lunch. It is almost a
desecration of the joy of the Sabbath not to have a little brandy
before the fish-course, once with the course, and once after. Then
there are the festal occasions, the
"Rejoicing
of the Law," the anniversary of the hanging of Haman, the
celebration of the Maccabean victories and the miracle of the lights
- surely, these are sufficient warrant for looking upon the wine
when it is red, or tasting of strong drink. Then, too, the great
family events: the b'rith milah (circumcision), the pidyon
ha ben (a ceremony relating to the first-born), the bar
mitzvah (thirteenth anniversary of a male child), the tnoyim
(engagement), the wedding - surely one cannot invite friends to
these great
functions without
previously having a small keg of beer brought in; people cannot sit
at a dry table!
But the drinking that is done on any of these occasions is done in
the house. The Russian Jew does not lean on the bar; nor does he sit
around in the saloon. If he likes a glass of beer with his meals, he
can have a bottled supply on hand.
What saloons there are on the East Side do but an impoverished
business and are dependent to a large extent upon the chance
passerby or upon the steadily waning "kettle" trade. The brilliantly
illuminated, lavishly decorated, expensively equipped saloons that
may be seen in other sections of the city are unknown on the East
Side. What brilliant illumination there is on the East Side, what
lavish decoration, what rich furnishing, is in the restaurants, the
latest response to the steadily growing social instinct and material
development of the East Side.
Instead of the saloon the "coffee and cake
parlor," and from the "coffee and cake parlor," by a process of
steady and marked evolution, the restaurant, with its nouveau art
decorations, mission furniture, table d 'hote, and string orchestra!
Ten years ago it would have been impossible for even one of these
restaurants, the acme of social life on the East Side, to have paid
even running expenses; today there are a half-dozen taxed to their
utmost capacity daily and nightly, and more are preparing to make a
bid for the profitable approval of the East Side with brighter
iIIuminations, gaudier trimmings, more aesthetic furnishings than
those which now ride on the golden crest of popularity. Five years
ago the proposed establishment of a "high class" restaurant on
semi-philanthropic lines was hailed with the joy of anticipated
gastronomic delight by the apparently limited number of young
Russians and sons of Russians who yearned for "better things." Now,
the semi-philanthropic venture is not so popular, and its patronage
is not so typical of the elements that go to make up the East Side
as some of those established
by the people themselves.
But though these high class restaurants have fitted themselves into
the daily life of the East Side, they have not done so at the
expense of the humbler resorts of which they are the offspring.
After all, it is in the "coffee saloon" - where many times more tea
is consumed than the beverage from which it takes its name - that
the East Side finds
recreation.
Whether
It is to play chess or checkers, or to discuss Karl Marx or
Bakounine, or to analyze Tolstoi or Ibsen, or to debate the relative
merits and demerits of the naturalistic or romantic drama - or the
wonderful colorature of the last night's prima donna at the
Metropolitan - (for all of these are included in the light converse
of the East Side), or to denounce the critics of Adler, the actor,
or to excoriate the traducers of Gordin, the playwright these
topics are handled best, thoughts come lucidly and words eloquently,
over the glass of tea a la Russe - with a floating slice of
lemon, and the cigarette.
It
is estimated that there are between 250 and 300 of these coffee and
cake establishments on the lower East Side, which figure is the best
proof of the popularity of these "workingmen's clubs." Unlike the
occasional liquor saloon on the East Side, they are absolutely
independent of transient trade. The chance passerby does not enter
into the calculations of the proprietor, and is stared at as an
intruder by the regular habitués. We have called these places
"workingmen's clubs." They answer that description more truly and
more pleasantly than the Bishop's tavern, for here there is an
absolute guarantee of sobriety, and a free, democratic foregathering
of kindred spirits. If one is up in the coffee and cake geography of
the district, he knows where he may find the social and intellectual
diversion most to his liking. It is each to his own; the Socialist
has his chosen headquarters, the chess-crank his, the music-lover
his, and so on right down the line. Some, indeed, combine two or
three cults or fads, but even these have a tendenz which
stands out clearly after the first clash of impressions.
Two or three of these "clubs" have considerable
life in the afternoon, especially those in which the radical
literati and journalists, the compositors on the Yiddish dailies,
and students and insurance agents and others who have a few hours of
the day to kill congregate. But, for the most of them there is no
life until late in the eveni ng.
It is generally ten o'clock before the social phase manifests
itself; if the "popular price" performance at the Metropolitan
Opera House is a worthy one, or if there is something worth while on
the boards in the Yiddish theatre, it may even be later before the
roll-call would have a full response in certain of these places. The
resort of the chessplayer is naturally quiet enough, but the
philosophers and critics
are oracular and demonstrative. Often it is "mine host's" who leads
the discussion, or sits in judgment of the pros and cons. When he
says his say, it is boldly, recklessly almost, viewed from the
mercenary aspect of retaining his patronage. Nor does he fail to
castigate a stubborn adherent of a contrary view. But the heat of
controversy never assumes a petty, sulking character; to tear "mine
host's" arguments to tatters, to utterly rout him at every point, is
no mean accomplishment and worth hazarding many defeats, for
generally he is very well informed on the topic under discussion. In
fact, it is his known views and predilections that decide the
character of his patronage. Thus, if his establishment is frequented
by Socialists, it is fair to assume that he belongs to that
political school; if his clientele is made up largely of musicians,
he is an amateur critic or patron of the liberal art.
And where the cigarette smoke is
thickest and denunciation of the present forms of government
loudest, there you find women! One wishes he could write these women
down gently. But to none would gentle words sound more strange than
to the women of the radical co1fee "parlor," who listen to strongest
language, and loudest voices, nor fail to make themselves heard in
the heat of the discussion. Yet it is hard to criticize them. The
hall-bedroom is such a dingy, dreary place; the walls so close they
seem to crush the unfortunate whose "home" is within its oppressive
limits. The "coffee saloon" is light and cheerful; the noise is only
the swelling chorus of spirits with whom they are in harmonious
accord. If they are not the objects of fine courtesies and
considerateness, they do not miss them; perhaps they never knew
them. The stern realities of life, the terrible disappointment of
thwarted ambition, the bruising friction of tradition and
"emancipation," the struggle for existence, - all these have
conspired to rob them of the finer attributes of womanhood These are
the stalwarts of the radical movements, the Amazons, or, as they
have been dubbed, "die kaempferinen," whose zealotry rallies the
flagging courage of their "genossen." Unromantic, perhaps, and yet
we hear of them toiling, slaving, denying themselves until some man
has won a degree and an entry into one of the professions. But, as
they sit there in an atmosphere of tea-steam and cigarette smoke,
one who does not know sees them only as unwomanly women; pallid,
tired. thin-lipped, flat-chested and angular, wearing men's
hats and shoes, without a hint of color or
finery. And to them, as to the men, the time of night means nothing
until way into the small hours. When one must sleep in a
hallbedroom there is no hurry about bedtime.
Even when these radical resorts have reluctantly surrendered their
habitués, night life in the Ghetto is
not at an end. There are still some resorts that are aglow with
light and strident with color. The actor-folk and their admirers and
satellites are still awake, talking "shop," posing, sneering,
joking, romancing, fawning, and flattering, until the gray light of
dawn paling the glowing incandescent admonishes them that sunrise,
and therefore bedtime, is near at hand. The great "star" or the
distinguished playwright about whose table, as at an altar, sat the
worshipful, gives the signal; the lesser lights, down to the
chorister, know the meaning of that prodigious yawn - and night life
in the Ghetto is at an end,- that is, the night life that is not
lived behind the tight-drawn shades, to the melody of clicking ivory
chips. But of this life this is not the place to speak.
Theatre-going is so much a habit with the Russian Jew in New York
City that at the moment of this writing three theatres are deriving
large profits from catering to it. All of these theatres, with
seating capacities equal to the largest patronized by the non-Jewish
elements of the city's population (one built for the specific
purpose of housing a Yiddish stock company) are located within five
minutes' walk of each other in the downtown Ghetto. Another, in the
newer, but rapidly growing and more prosperous Harlem Ghetto, has
failed. There were five Yiddish theatres up to a very recent date,
and there may be that number again shortly. It is estimated that the
patrons of the Yiddish theatres number from five thousand to seven
thousand a night, and as performances are given on each of the seven
nights in the week, with two matinees (Saturday and Sunday) the
importance of the theatre as a source of amusement in the Ghetto may
be realized.
And because it has such an important place in the life of the
Ghetto, it is all the more deplorable that the Yiddish stage is not
a better institution than it has been permitted to become. What good
may be said of the Yiddish theatre is not owing to those whose first
duty it should be to make it possible to speak well of it; rather,
it is due to the people themselves, who have compelled the
theatre-folk to show some little deference to popular taste.
The players, with but few exceptions, are not educated and anything
but artistic. Their mimetic powers are highly developed,
undoubtedly, but most of them lack creative power. Naturally, they
are at their best in photographic reproductions or in caricaturing
types and characters with which their lives and environments have
familiarized them. There is no desire here to deny to any of the
leading men and women of the Yiddish stage the credit that
rightfully belongs to them. Indeed, it is perhaps the greatest
tribute that can be paid to them when it is said that if they
possessed that education which is a requisite for even a moderate
success on the American stage, they would by now have been the
greatest actors in the world, so wonderful are their talents within
their mental limitations.
Still another factor that tends to prevent the
stage from rising is the discouragement of authorship. The Yiddish
playwrights are few, because some of them, in combination with
business managers and players, have conspired to limit the number.
About eighteen years ago a Yiddish company was eking out a
precarious existence by giving performances of the Goldfaden
operettas in a converted "concert-hall" which had been renamed the
"Oriental Theatre." Possessing more business than literary ability,
one "Professor" Hurwitz gathered about himself a number of Yiddish
players who had drifted here from Europe, among them Moguelesco
(perhaps the greatest of all Yiddish actors), Kessler, Feinman, and
others. He started a rival theatre of which he became the manager
and author. Except the Goldfaden plays, which were used as
"stop-gaps," none but the emanations of his pen, in the main clumsy
imitations of the wholesome creations of the
"father of the Yiddish stage," were
permitted to be heard in the playhouse of which he contrived to gain
control. How many "plays" he wrote no one can say; not even Hurwitz
himself. Besides "historic" dramas and operas, he wrote "zeit-piesen" - "news melodramas" they might be called. Hardly a
sensation of the day, such as the Blood Accusation of Tisza Eslar (a
full performance of which required eight acts rendered in two
evenings), the Dreyfus Case, the financial panic of 1892, the
volcanic eruption on the island of Martinique, went undramatized by
his astoundingly prolific pen. Twenty-four hours was sufficient time
for him to conceive, write and stage a play. The authors of the
sensational American melodrama are rank amateurs by contrast with
him.
Another prolific playwright is Joseph Lateiner. Lately, however, his
pen products have been few and far between, and for the most part
unsuccessful. His plays, like those of the Goldfaden type, have
musical settings. They differ from the Hurwitz production in that
they have sustained, coherent plots, which though as artificial as
most stage productions, are yet not without a basis of
verisimilitude and logical sequence of events and climax.
It is worth while mentioning here that Sigmund
Moguelesco is responsible for most, and also for the best music of·
the Yiddish stage (except that written by Goldfaden). Much of it is
original, some of it borrowed either from the compositions of the
great chazanim (cantors) of Russia, or "adapted" from the more
popular Italian operas. But even these adaptations have been
so
altered in rhythm and tempo as to become almost characteristically "Yiddish."
Today Jacob Gordin is the dominant figure of the Yiddish stage, and
his impress is the strongest. Some others, among them Libin and
Kobrin, have managed to get a hearing, and not without success, but
they are disciples of Gordin, and at times have ventured farther
than their master. Gordin has excellent literary skill and powers
and, if he were tolerant of criticism and amenable to discipline,
could become the greatest factor in the development of the Yiddish
stage. But it would be absurd to grant him all that he and his
followers claim for him. Although he has written many plays which he
probably regards as greater, his "Yiddish King Lear" must stand out
indicative of his great possibilities if he had not chosen to become
a philosopher and a problem play writer. What gives Gordin his
greatest vogue, and what tends to confuse many of his zealotic
followers, is his ability to write strong scenes. When at his best
he has produced living, breathing entities, in contrast to the
artificial, impossible creatures produced by his predecessors. His
main faults are his stubbornly mistaken conception of "realis" and
his persistent exposures of phases of life which are better left
unrevealed. The consensus of opinion is that "God, Man and Devil" is
Gordin's master-work. It is a combination of Job and Faust and its
lesson is that even the most saint like man may be tempted and fall.
It has been witnessed and approved by college professors, and is
unquestionably a lasting contribution to the literature of the
drama.
Besides the playwrights already discussed, must
be mentioned Shaikewitch (Schomer), a half dozen of whose plays have
won popular esteem; Seifert, with a few good plays· and several
adaptations to his credit; Sharkansky, whose specialty is the
dramatization of the High Festival liturgy (the names of two of his
plays,
"Unsane Tokef" and
"Kol Nidre," will serve as illustrations); and
Sigmund Feinman, an actor with a fair education, who has been
particularly fortunate in adaptations. Other of the Yiddish actors,
Kessler and Tomashefsky, have permitted their names to appear on the
posters as co-authors, but their pretensions have been met with
knowing smiles - there are some "hack" writers who want money, not
fame.
Ja cob
P. Adler, the nestor of the Yiddish stage, has been so much written
of that it would be idle to say anything at length about him here.
But very little has been written about David Kessler, who is the
equal of Adler, and in a few roles his superior.
Of
the women of the Yiddish stage, it needs only be said that Bertha
Kalisch is an actress of such rare ability that even so
discriminating a critic as "Alan Dale" has said of her that she is
as good as Sarah Bernhardt at Sarah's best, but never as bad as
Sarah at Sarah's worst. The others, with the possible exception of
Mme. Dina Feinman and Mrs. Sarah Adler, count for very little
indeed.
Unwittingly, the people themselves have been
factors in lowering the tone of the Yiddish stage by fostering the
pernicious system of
"benefits." At one time or another,
lodges and societies of the East Side, of which there are a
countless number, will "buy a benefit"; that is, they will pay the
management a certain sum of money, a little over half of the
box-office receipts in the event of every seat being occupied; for
this sum the benefit buyers are given tickets representing the
extreme seating capacity and standing room of the theatre. A play is
selected by the committee representing the organization to be
presented on the night of the benefit. The tickets are sold by the
members of the society and every dollar received over the price paid
to the management is the society's profit. This is no philanthropy
on the part of the theatre managers; on the contrary, it is good
business. The theatres may be reasonably certain of "crowded houses"
on Friday, Saturday and Sunday evenings and at the matinees on
Saturday and Sunday afternoon, but the other nights of the week are
not very lucrative. Without these "benefits" the theatres would have
to run the risk of financial straits. It may readily be seen how
these "benefits" could become a powerful weapon in the hands of the
people, it properly directed.
It is on the "benefit"
nights that the Yiddish theatre is best worth visiting, provided the
play is not the thing. The audience is made up of family parties and
neighborgroups; from the grandsire to the infant and the boarder
the whole tenement house is there with its luncheons and its bedlam.
Half of the audience bas never been to the theatre before, and would
not have been there now, only they could not "insult" by not buying
tickets, or because it is a "mitzvah" (good deed) to contribute to
the good cause for which this "benefit" is given. And having earned
the "mitzvah," why not partake of the earthly joy in its train? Here
and there is the "veteran" theatergoer, who may be a member of the
society, or also could not "insult" by refusing to buy a ticket, or
also wanted the "mitzvah" and all that goes with it. The veteran may
be easily discovered, the centre of a group of novitiates explaining
the play, naming the actors, criticizing them audibly if they are
lesser lights, telling where the laugh will come in and repeating
lines lost in the noise. Altogether they are joyous occasions, these
benefits. Presents are passed over the footlights to the "stars,"
the officers of the society strut out before the curtain between
acts and make "spitches," the member who sold the greatest number of
tickets has a gold-medal pinned on his palpitating bosom, and all
bathe in a sea of ecstasy, with a feeling of good deeds well done,
philanthropic purposes well served if the "benefit" is a success.
Although the Yiddish drama is decadent, there is no evidence of a
similar degeneracy among the people . As already pointed out, the
value of plays like those written by Gordin and his disciples is due
entirely to "strong" scenes and powerful acting. Take these two
attractions away, and the plays must fail, as many of them have. The
social tendency of the people is constantly upward. Every sign-post
in this period of transition points higher and higher. Their
conceptions of life, of morals and ethics are expanding. Those who
have worked among them for a considerable number of years see these
signs clearly. It must be borne in mind that the population of the
so-called Ghetto is increasing rapidly, and it is but natural that
under the circumstances there should be added to it such individuals
who are below the average of decency, or are forced down in the
social scale by inability to cope with conditions. Hundreds of
influences are at work in the Ghetto which make for higher ideas and
chief among these is the natural inclination, or rather aspiration,
of the Jew to live the higher, better life, in accordance with that
ethical code which has been his guide through the centuries.
The ladies of the Ghetto are never "at home," but the welcome
visitor is always sure of his glass of tea, his dish of preserves,
and some fruit. There are no "Kaffee Klatches" here; nor progressive
euchres, or bridge-whists. Hospitality is simple, homely, genuine.
There are no social circles, "social life" as that term is
understood does not exist. "Parties" are given; not "coming out"
parties, but "engagement parties," "graduation parties,"
"bar-mitzvah parties." The wedding, of course, is the big function.
Hundreds of societies give dances and "receptions" (the latter being
a more pretentious name for the former) during the winter, to which
anyone may come if he can pay the price of a ticket and "hat check."
Some societies couple entertainments with these receptions. The
great social events are the "entertainment and ball" of the Beth
Israel Hospital, the Hebrew Sheltering House and Home for the Aged,
the Daughters of Jacob, the Young Men's Benevolent League, and the
New Era Club. It is at these functions that the East Side makes its
most gorgeous sartorial display, and it is by no means either a
crude or cheap display. The women for the most part are as
exquisitely clad as their sisters who visit the Horse-Show, and the
diamonds worn at these affairs can be outblinked only by the
collection on the grand tier at the Metropolitan Opera House.
Strange as it may sound to many, the East Side is not all poverty
and suffering.
The Harlem contingent has acquired some "society" manners, but like
newly acquired things, these manners do not fit very snugly, and
their wearing is very amusing. Perhaps, with much effort some of the
social aspirants will become accustomed to the new burden. The "climbing" is confined, for the most part, to the wives of physicians
and lawyers and manufacturers. The great mass regards it all with
quiet derision, and will have nothing to do with "visiting lists"
and the rest of what they call "blowing from themselves." With the
mass, relatives and friends are to be visited when time allows, or
when occasion demands.
Owing to home-conditions on the East Side there
is only such social life for the young folks as is made possible by
organization membership, and as may express itself in the dances
mentioned above, or in "open-meetings," indulged in by the
"literary"
societies, the Zionist societies, and the clubs in the settlements.
In the summer time there are the picnics, which are dances in an
open pavilion, with a few patches of grass surrounding it, all
enclosed with a high fence. Much has been said against these
"picnics" and it must be admitted that many of them are not very
desirable. There is great need for healthy, wholesome recreation,
for expression of the buoyancy of youth; and it is greatly to be
regretted that the facilities for the things that help to make boys
and girls better, purer men and women are so very few.
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