and arts along with a knowledge of their history and their re-
ligion. In the nature of things many are too poor to afford the
expense; they should be assisted. Many live in remote com-
munities where such schools can not exist. In such cases it
becomes the duty of the parent to teach his children at home
that which they can not learn at school.
It may be said that under any circumstances the parent could
and should do this. I grant the claim, but alas! many are not
THE JEWS IN AMERICA. 255
qualified, many will not take the time, and more have not the
patience.
Let it be remembered that I am engaged in discussing how
we can preserve the integrity of the Jews as such, and that I am
arguing to show that not only is it a positive and direct ad-
vantage to educate our children as Jews, but it is absolutely
necessary to our preservation. Experience has shown that our
young people will be weaned from our people if allowed to in-
discriminately associate with the Gentiles. The young have no
armor to oppose bigotry and prejudice, and too often do the
persecuted ones seek refuge in skepticism or apostasy from the
shafts directed against them. There can be no possible disad-
vantage arising from exclusive schools, save the bugbear of pre-
judice. It is argued again and again that if we continue to be
exclusive, we shall continue to be the target for prejudice.
I do not admit this conclusion, but even granting it, is it not
true that if in deference to prejudice we surrender our qualities
as Jews, shall we not cease to be Jews? A superficial analysis
of the prejudice directed against us will show that the prejudice
is either against our faults or our existence. In so far as we are
faulty we are justly amenable to censure, but unreasoning preju-
dice goes further and antagonizes our habits, good or bad, be-
cause we who practice them are Jews. We can not satisfy such
bigots. They are like the wolf with the lamb in the fable. It is
our duty to ourselves, to properly educate our children as Jews,
and if we are true to ourselves, we can be false to no one. Any
prejudice against the right will be lived down; it can not be
overcome by concessions.
The Jews have conceded everything but their religion for
centuries, yet they did not advance until in France and America
they were allowed to follow their own bent and did it. In
France and America we act with more independence than any-
where else in the world; we have more rights and are more
respected in France and America than anywhere else. The les-
son is so plain that he who runs may read. The world respects
the consistent and manly practice of principles, and we shall
gain more favor by making ourselves good Jews than by con-
256 LEO N. LEVI MEMORIAL VOLUME.
stantly seeking to hide the fact that we are Jews. I for one
sTiould be proud to point to Jewish seats of learning. I am
proud to point to our charities and our synagogues, and the
world esteems us because we take such good care of one an-
other. Let us suppose that we had exclusive Jewish schools
(and we have some already) and that a Gentile should censure
us for their institution, what would be the basis of his objec-
tion? None but that such schools tend to perpetuate the Jews.
Is it not clear that no other objection can be offered and that
we can not defer to a prejudice that can not be diverted from
ourselves without a severance between ourselves and our his-
tory, our traditions and our religion. No liberal man can or
will censure our exclusiveness in education or marriage; no un-
reasonable man can be satisfied by a seeming acquiescence to the
demands of his prejudice. Let us always find out what is right
for us to do and do it; let us discover what is best for us to
do and if right do it, and we need not trouble ourselves about
the opinion of the world. The world sooner or later gets right
in its opinions, but never from concessions made to prejudice.
The sacrifice of principles to prejudice feeds it and it makes it
grow ; the independent practice of right is its deadliest foe.
Nor can it be successfully maintained, that exclusive educa-
tion engenders bigotry and narrow-mindedness. If the educa-
tion of the Jew were confined to the school room and the limits
of the school room were narrow and confined, the result upon
the mind of the pupil would probably be bigotry and narrow-
mindedness, but the Jew like others, is educated more after the
school room is abandoned than while he is under the direct in-
fluence of the pedagogue. Moreover, it is impossible to launch
upon the world any young mind that is fresh from its books,
that is free from a multitude of prejudices. The smoothness
that comes from attrition with the world soon follows however
the rough edges that are left by contact with mere books. The
Jewish child is no exception to this rule. If, when he emerges
from his exclusive school he looks upon the world with colored
glasses, he will soon learn that his vision will be clearer and his
conception of external objects more perfect if viewed with un-
THE JEWS IN AMERICA. 257
obstructed gaze, and the prejudices that he takes with him from
musty tomes will one by one be surrendered until he comes to
look upon his surroundings from the standpoint of a citizen of
the world.. Practical experience establishes the truth of this
proposition more forcibly than any amount of theories. There
are schools in which the Jews are educated as Jews and from
them emerge men of high talent and great energies, who achieve
unbounded success in the world, and not less so than those who
have their infant minds molded by contact with environments
that are foreign and hostile to them. The Jewish youth who is
educated in the German universities is apt to become, as ex-
perience shows, either an apostate to his religion in fact, or
what is worse, a hypocrite, in that he ostensibly abjures a faith
which in truth he reveres. All efforts that have been made to
proselyte adult Jews, have proven abortive. The explanation
of the failure is to be found in the fact that the Jewish child has
been educated as a Jew. Once we permit the ever active mis-
sionary to invade the school room and practice upon the impres-
sionable minds of our children the perpetuity of our people will
end. Israel will cease to have a distinct existence among the
peoples of the earth and the historian alone will be left to weep
over our faded glory.
"Art and eloquence
And all the shows o' the world, are frail and vain
To weep a loss that turns their light to shade.
It is a woe 'too deep for tears' when all
Is reft at once, when some surpassing Spirit, ' â– â– '^
Whose light adorned the world around it, leaves
Those who remain behind, not sobs or groans.
The passionate tumult of a clinging hope —
But pale despair and cold tranquility."*
♦Shelley's Alastor.
CHAPTER VIIL
Wherein is considered Jewish social life and its proper
regulation.
Having taken the position that as Jews we should educate
our children in Jewish schools so far as practicable — and should
confine ourselves in marriages to our own people, it may be as-
sumed that I favor exclusiveness to a certain extent in social
life.
My reasons against mixed marriages have been sufficiently
considered. My reasons for exclusive schools have also been
stated. It remains for me to explain why adult Jews should be
to a certain extent exclusive in their social life. I may say
in the outset that my convictions grow out of considerations
that apply with equal force to all classes of people, as well as to
the Jews. Whether necessarily or not, it is inevitable that classes
should exist in society. All men are not equal, and I believe it
is safe to claim that they never will be. Some are better, purer,
braver, more enlightened and more refined than others. In no
country since creation's dawn have all men been on a footing of
social parity. To create social equality it would be necessary
to elevate the lower, or degrade the better elements. The pro-
cess of elevation and degradation is constantly in progress.
Those that are high, fall; those that are low, rise. In that law
of social life is involved much of the advance of civilization.
I shall not stop to consider it at length as it would involve
too wide and far-reaching a digression. In every man whose
nature is normal there exists the ambition to. rise in the social
scale. Such ambition is worthy and should be stimulated. It
has given to the world many of its greatest heroes. If it were
possible to abolish class distinctions in society, this ambition
would perish for want of nourishment. When I mention class
distinctions I do not refer to classes before the law. Before the
258
THE JEWS IN AMERICA. 259
tribunal of justice the fustian should rank with the velvet. Gov-
ernment should confine itself to the protection of society which
creates it for that purpose, and not seek to become greater than
its creator by prescribing the elements of society. There exists
no valid reason why any man should be esteemed better than
a;nother, save because of his merits. If he is not possessed of
such merits, it is a wrong upon society for government to give
him such pre-eminence; if he be deserving public opinion will
furnish the elevation without the aid of governmental interfer-
ence. Aristocracy is a great good when based upon merit, and
in every country independently of laws on the subject there
exists such an aristocracy. Its elements are constantly chang-
ing. New members are being constantly admitted and old ones
expelled. Its sphere is the world, its open sesame, gentility. To
every one, irrespective of race or creed, it is open, provided the
applicant be possessed of the requisite qualifications. It should
be the aim of every man to join this circle.
The history of the Jews has precluded them from belonging
to this class in any considerable numbers. It is needless to
rehearse here what is presumed to be well-known to all of my
readers. Suffice it to say that by reason of oppressive laws and
bigoted persecutions, the Jews have for centuries been com-
pelled to resort to subterfuges, hypocrisy and other doubtful
practices, which all operated against their enlightenment, moral-
ity and refinement. In this great country we are relieved from
the causes which have generated the evil in our habits and na-
tures, and it behooves us to illustrate our elasticity and inherent
virtue, by advancing to the high plane of gentility from which
we have so long been debarred. But we can not spring from the
cellar to the roof. The persecuted "dog of a Jew" whose gab-
erdine was but yesterday the garb of dishonor, can not in a
day, by casting his old vestments aside, become a gentleman.
Liberty permits and enjoins us to improve, but again I say, "re-
form does not mean revolution." Our progress must be grad-
ual in order to be sure. It has already been abundantly proven
in America that Jews may and do obtain a safe footing on the
broad plane of gentility. The instances are limited, because our
26o LE® N. LEVI MEMORIAL VOLUME.
Opportunities have been of short duration. We are as a class
in America in a chrysalis state. We are as different among
ourselves individually as v^e are from the world as a people.
Our general character is passing through a formative period.
Sooner or later, I confidently expect that such a proportion of
Jews will improve, that, despite a large element of dross among
us, we shall be called a people of gentlemen. To that end we
should strive with untiring devotion. In that effort we should
aid each other with fraternal unselfishness. How shall we best
accomplish that end?
The answer will be offered at once, that since the exemplars
of gentility mostly abound among the Gentiles, we should asso-
ciate with them as much as possible, in order to wear our own
rudeness away. I have always been met by this suggestion,
and while the answer thereto is complete, its practical operation
is difficult. If gentlemen were willing to meet all Jews on a
parity because they are Jews, we should doubtless derive much
benefit from such association. But, while it is true that no gen-
tleman refuses association with another because that other is a
Jew, he will not, as a rule, associate with a Jew unless he be a
gentleman. As we are far from being all gentlemen, we can
not reasonably expect to be admitted as a class into good so-
ciety. If, therefore, we desire as a class to associate in social
life with Gentiles, we must seek our level or meet with humil-
iating repulses. Our level in social life is quite low, and those
among the Gentiles who rank with us in social attributes are far
below us in other respects. From such associations we should
derive no good and much harm. I apprehend that no one will
gainsay the two propositions I have announced, viz: ist. That
we kave no right as a class to expect recognition as equals from
gentle society. 2d. That from association with the lower ele-
ments we should experience more evil than good. But, un-
fortunately, our people are vain. We are apt to *'see the mote
in our neighbor's eye, and ignore the beam in our own."
We are much like the Puritans who thanked the Lord that
they were not as other men. I shall find no end to the number
of Jews that will agree with me when I assert that we as a class
THE JEWS IN AMERICA.
261
are not gentle, but alas, I should have to search like Diogenes
with a lantern for one who does not claim to be an exception.
Herein lies a great difficulty. We are critical enough to detect
our neighbors' shortcomings, but once we have acquired wealth,
rich garments, commercial standing, etc., we imagine that we
have crossed over the line that separates the lower from the
better classes. Impressed with this idea many of us turn our
backs upon our own people and obtrude ourselves upon others.
The result is ridicule^ prejudice, disgust and often rude rebuffs.
Society can not be obtruded upon. It will not tolerate it, nor
does it require it. It draws its members by attraction, just as
the sun draws the moisture to form clouds. Whenever we
possess the necessary qualifications gentle society will discover
it, and extend its invitation to us. Meanwhile let us be modest.
While we strive for great ends, do not let us anticipate the
honors we. aim for. It is the fool who wears the laurel before
the fight.
But while it is true that but a small minority of our people
have attained the standard required by good society, there are
unquestionably some who have. The questions will be asked:
Should this few continue to associate with the Jews who are
confessedly beneath them, or mingle with their equals of other
creeds? Is there any good reason why a Jewish gentleman
should associate with a Jewish boor? To such inquiries I make
this answer: The Jewish gentleman should associate with his
equals, irrespective of creed or nationality, but he should not
entirely deny himself to his own people. He has a double
duty to perform. As a gentleman he owes his co-operation
to gentle society; as a Jew he owes the benefit of his example
and association to his people. He should be to them a preceptor
by example. His life should be a standing encouragement to
ambition, a standing rebuke to rudeness. As before stated, we are
passing through a formative period. We have no distinct char-
acter at present, for the many heterogeneous elements have not
had time to arrange themselves into a consistent whole. In due
time we shall settle down and then there will be classes among
us as among other people.
262 LEO N. LEVI MEMORIAL VOLUME.
Until recently a community of suffering has kept all Jews on
a level with respect to one another. Liberty permits us to
emerge from that condition and regulate our relations
among ourselves upon a different principle. We shall
have an aristocracy among ourselves as certainly as there
was one among the Jews before they became the target
for universal persecution. Until that time at least we
should assist each other unto tlie end that while our char-
acter as a people is being formed, the better elements
may predominate. We should be a school unto and within our-
selves. It is sad indeed to see how prone are our Jews to forget
and abjure their own people. When prosperity and opportunity
enable a Jew to rise superior to his people, how seldom does he
concern himself about what is behind him. He is like the selfish
climber who draws the ladder up when he is at the top, instead
of holding it in place for the next. It will, I trust, be remarked
that I do not favor non-intercourse with Gentiles. On the con-
trary^ I strongly oppose it. When our children grow old enough
to have well-settled convicitons on matters of principles, I favor
a general association with their equals drawn from any source.
In many instances I think the finishing touches of a liberal edu-
cation should be derived at a cosmopolitan university. I believe
that social intercourse between the better classes of different
peoples is a benefit to both, but I am equally clear that the lower
class will be prejudiced by such admixture.
It will further be observed that I do not base my conclusions
upon prejudice or fear, nor upon the theory that the Jew and
Gentile are like oil and water, and will not mix. I can not base
it upon prejudice, for I have none. I love not the Gentile less be-
cause I love my people more. Moreover, I am frank to admit
that while we have stronger and more enduring virtues than
any other people, we have also deep-rooted faults which preclude
us from claiming equality with the better class of Gentiles. I
do not object to association because we are superior to the
Gentiles, but because we are inferior to their better class. I do
not oppose intercourse because of any fear, because I am con-
vinced that any adult Jew who has been properly reared as
THE JEWS IN AMERICA. 263
such is in no danger of abjuring his rehgion, because of such
intercourse. The young or the ignorant or the hypocrites may
become apostates from Judaism, or intermarry with the Gentiles,
but it is a rare occurrence for an enlightened adult Jew to be-
come an honest convert to any other religion. I do not oppose
intercourse because the two peoples can not mix, for the idea is
absurd. We mix with them every day of our lives. We mix
with them in business, in politics and on the field of battle, why
should we not mix with them in social life, other things being
equal ?
In leaving this subject I may be allowed to say, that in this,
as in education and intermarriages, we must be governed largely
by circumstances. There are communities where there can be
no distinct Jewish society, there are circumstances under which
the bar of exclusiveness should be raised higher than usual, or
thrown down entirely. The discretion of some of our people,
and their good sense, may be trusted more than others, and, in
fact, a thousand exceptions may be found to the general rule.
I have already sufficiently commented upon the argument
founded upon prejudice against our exclusiveness, and I shall
not devote any attention to it here. If it be in the line of our
advancement to be more or less exclusive, the world is the gain-
er, and any prejudice against it is unreasonable and should not
be regarded.
The careful reader will have observed that in discussing the
proper relations that should exist between the Jews and the
Gentiles I have considered the parties as classes. In that aspect
of the matter, as I have already shown, I favor, for the present
at least, a policy of largely restricted intercourse. For fear that
I shall be misunderstood, I deem it proper to discuss, in ad-
dition to what has been written, the relations of individual Jews
to Gentiles as a class, and of the Jews as a class to individual
Gentiles.
Nothing is so calculated to quicken the perception, mature
the judgment and broaden the mind of a person as intercourse
with others. Travel in strange lands has always been recog-
nized as one of the most valuable means of education. When
264 LEO N.' LEVI MEMORIAL VOLUME.
such intercourse can be had without endangering the morality
of the person seeking it, it should be encouraged, but when, as
I have shown, it is fraught with grave danger, it should be
avoided. The medicine which benefits a strong man may be
death to a child. In these matters we must exercise the same
judgment that governs the intelligent physician in prescribing
strong medicines.
The reasons which obtain against a general intercourse with
Gentiles do not and can not apply to individual Jews who are
free from the shortcomings that give force to those reasons.
Given a Jew who is possessed of noble instincts, who is edu-
cated, pure, refined and gentle, and there exists no reason why
he should not seek the society of his equals in the great world.
Such a man does not shrink from the name of Jew. He is proud
of it and stands ever ready to defend it. He is not sensitive to
the mention of his people, but stands ready to extol their virtues
and palliate their faults. He is in no danger of becoming an
apostate, for his heart clings to the traditions of his ancestors,
and his mind recognizes in the simple grandeur of his creed the
incomparable truth of God-worship. He will not intermarry
with the Gentiles, for he is an aristocrat, proud of his lineage,
and to his children he would bequeath an unmixed strain of
pure Jewish blood. But he will mingle with high-minded and
cultured people. He will teach them the philosophy learned
from centuries of suffering; he will show them the patience that
no persecution could destroy, a courage that no terrors could
daunt. He will learn in his turn the blessings of the liberty his
people now enjoy, he will grow strong in his permitted man-
hood, he will read in the liberality of a new era the palladium of
his people's future and will grow more devout in his praise of
Him who after so many years has at last shown us the silvery
lining of the clouds. And he will not selfishly hug to himself
the privileges he enjoys and the lessons he learns, but he will
come back to his people and show them through himself the re-
ward which lies within the reach of every Jew who does honor
to the name. He will not scorn his people because they are not
his equals. His people are to him an Alma Mater, to whom he
THE JEWS IN AMERICA.
265
will return again and again with loving words, just as the faith-
ful son returns to his humble mother in her lowly hut, albeit he
has conquered the world. The Jew that fails to give his people
the benefit of his culture, refinement and success, can only be
likened to those ungrateful children who, though sprung from
humble parentage, rise in the world and then ignore their pa-
rents as incumbrances.
I am thus earnest in denunciation of such baseness, because
the history of our people proves how prone they are to ignore
the past. In times of suffering they were ever contrite and
humble to superior authority, devout in religion and tender to
one another; but when prosperity dawned upon them they be-
came haughty and impatient, indifferent to their holy religion,
and rude to one another. In this they resemble those plants
which flourish in dark and noisome places, but become dwarfed
in the sunshine.
I can not too strongly urge upon parents the duty of im-
pressing duly upon the minds of their children the obligations
they owe to their people. They should be taught that it is
neither a disgrace nor a misfortune to be born a Jew ; that there
is no higher patent of nobility. Our history proves us to be
like the rich soil which grows in luxuriance the most noxious
weeds and the choicest flowers. Remembering always the
source of the growth — the fundamental virtues within us — the
soil as it were of our natures, we should not flee from the weeds,
but rather pluck them out, to give stronger growth to the
flowers.
Let me now briefly consider the relations of the Jews to indi-
vidual Gentiles:
It not infrequently occurs that Gentiles of culture and re-
finement, impressed with the history and inherent virtues of the
Jews, desire and seek social intercourse with our people. I
should be grieved if I have created the impression that to
such people I would close our doors. On the contrary I would
extend to them the warmest welcome. They do us a double
honor in that they become our guests, and that in their conduct
they recognize our virtues to overbalance our faults. Finally,
266 LEO N. LEVI MEMORIAL VOLUME.
let me remark that by intercourse I mean that unrestrained com-